Rays of Dhamma


Today  all the major religions of world must respond to a double challenge. On one side is the challenge of secularism, a trend which has swept across the globe-battering against the most ancient strangholds of the sacred and furning all man’s movements towards the Beyond into a foriorn gesture, poignant but devoid of sense. On the other side is the meeting of the great religions with each other. As the most far flung nations and cultures merge into a single global community, the representatives of  humankind’s spiritual quest have been brought together in an encounter of unprecedented intimacy, an encounter so close that it leaves no room for retreat. Thus at one and the same time each major religion faces. In the Amphitheatre of world opinion, all the other religions of the earth, as well as the vast numbers of people who regard all claims to possess the Great Answer with a skeptical frown or an indifferent yawn.

In this situation, any religion   which is to emerge as more than a relic from humanity’s adolescence must be able to deal, in a convincing and meaningful manner, with both sides of the challenge.  On the one hand it must contain the swelling tide of secularism, by keeping alive the intuition that no amount of technological mastery over external nature, no degree of proficiency in providing for humanity’s mundane needs can bring complete repose to the human spirit, can still the thirst for a truth  and  value  that transcends the boundaries of contingency. On the other hand, each religion must find some way of disentangling the conflicting claims that religions make to understand our place  in the grand scheme of things and to hold the key to our salvation. While remaining faithful to its own most fundamental principles, a religion must be able to address the striking differences between  its own tenets and those of other creeds, doing so in a manner that is at once honest yet humble perspicacious yet unimposing.

In this brief essay I wish to sketch the outline of an appropriate Buddhist response to the second challenge. Since Buddhism has always professed to offer a “middle way” in resolving the intellectual and ethical dilemmas of the spiritual life. We may find that the key to our present problematic also lies in discovering the response that best exemplifies the middle way. As has often been noted, the middle way is not a compromise between the extremes but a way that rises above them, avoiding the pitfalls into which they lead. Therefore, in seeking the proper Buddhist approach to the problem of the diversity of creeds, we might being by pinpointing the extremes which the middle way must avoid.

The first extreme is a retreat into fundamentalism, the adoption of aggressive affirmation of one’s own belief coupled with a proselytizing zeal towards those who still stand outside the chosen circle of one’s co-religionists. While the response to the challenge of diversity has assumed alarming proportions in the folds of the great monotheistic religions. Christianity and islam, it is not one towards which Buddhism has a ready affinity, for the ethical guidelines of the Dhamma naturally tend to foster an attitude of bening tolerance towards other religions and their followers. Though there is no guarantee against the rise of a militant fundamentalism from within Buddhism’s own ranks, the Buddha’s teachings can offer no sanctification, not even a remote one. For such a malignant development.

For Buddhist the more alluring alternative is the second extreme. This extreme, which purchases tolerance at the price of integrity, might be called the thesis of spiritual universalism; the view that all the great religions, at their core, espouse essentially the same truth, clothed merely in different modes of expression. Such a thesis could not, of course, be maintained in regard to the formal  creeds of the  major religions while differ so widely that it would require a strenuous exercise in word-twisting to bring them into accord.

The universalist position is arrived at instead by an indirect route. It’s advocates argue that we must distinguish between the outward face of a religionist explicit beliefs and exoteric practices and its inner nucleus of experiential realization. On the basis of this distinction, they then insist, we will find that beneath the markedly different outward faces of the great religions at their heart in respect of the spiritual experiences from which they emerge and the ultimate goal to which they lead they are substantially identical. Thus the major religions  differ simply in so far as  they are different means, different expedients, to the same liberative experience, which may be indiscriminately designated “enlightenment”, or “redemption”, or “God-realization”. Since these different terms merely highlight different aspects of the same goal. As the famous maxim puts it: the roads up the mountain are many, but the moonlight at the top is one. From this point of view, the Buddha Dhamma is only one more variant on the “perennial philosophy” underlying all the mature expressions of man’s spiritual quest. It may stand out by its elegant simplicity, its clarify and directness: but a unique and unrepeated revelation of truth in harbors not.

On first consideration the adoption of such a view may seem to be an indispensable stepping-stone to religious  tolerance, and to insist  that doctrinal differences are not merely verbal but real and important may appear to border on bigotry. Thus those who embrace Buddhism in reaction against the doctrinaire narrowness of the monotheistic religions may find in such  a view – so soft and accommodating a welcome respite from the insistence  on privileged access to truth typical of those religions.

However, an unbiased study of the Buddha’s would show quite plainly that the  universalist thesis does not have the endorsement of the Awakened one himself. To the country, the Buddha repeatedly proclaims that the path  to the supreme goal of the  holy life is made known only in his own teaching, and therefore that the attainment of that goal-final deliverance from suffering- can be achieved only from within his own dispensation. The best known instance of this claim is the Buddha’s assertion, on  the eve of his parinibbana, that only in his dispensation are the four grades of enlightened persons to be found, that   the other sects are devoid of true ascetics, those who have reached the planes of liberation.

The Buddha’s restriction of final emancipation to his own dispensation does not spring from a narrow dogmatism or a lack of good will, but rests upon  an utterly precise determination of the nature of final goal and of means that must be implemented to reach it. This goal is neither an everlasting affer life in a heaven nor some nebulously conceived state of spiritual illumination, but the Nibbana element with no residue remaining, release from the cycle of repeated birth and death. This goal is effected by the  utter destruction of the mind’s defilements-greed, aversion and delusion-all the way down to their subflest levels of latency. The eradication of the defilements can be achieved only by insight into the true nature of phenomena, which means that the attainment of Nibbana depends upon the direct experimental insight into all conditioned phenomena, internal and external, as stamped with the “three characteristics of existence” : impermanence, suffering and non-selfness.

What the Buddha maintains, as the ground for his assertion that his teaching offers the sole means  to final release from suffering is  that the knowledge of the true nature of phenomena, in this exactitude and completeness, is accessible  only in his teaching. This is so because, theoretically,  the principles that define this knowledge are unique to his teaching and contradictory in vital respects to the basic tents of other creeds; and because, practically, this teaching alone reveals, in its perfection and purity, the means of generating this liberative knowledge as a matter of immediate personal experience.  This means is the Noble Eightfold path which, as an integrated system of spiritual training, cannot be found outside the dispensation of a fully Enlightened One.

Surprisingly, this exclusivistic stance of Buddhism in regard to the prospects for final emancipation has  never engendered policy of intolerance on the part of Buddhists towards the adherents of other religions. To the contrary, throughout its long history. Buddhism has displayed a thorough going  tolerance and genial good will towards the many religion with which it ha come into contact. It has maintained the tolerance simultaneously with its deep conviction that the doctrine of the Buddha offers the unique and unsurpassable way to release from the ills inherent in conditioned existence.

For Buddhism, religious tolerance is not achieved by reducing all religions to a common denominator, nor by explaining away formidable differences in thought and practice as accidents of historical development. From the Buddhist point of view, to make tolerance contingent upon white washing discrepancies would not be  exercise genuine tolerance at all, for such an approach can ‘tolerate’ differences only by diluting them so completely that they no longer  make a difference. True tolerance in religion involves the capacity to admit differences as real and fundamental, even as profound and unbridgeable. Yet at the same time to respect  the rights of those who follow a religion different from one’s own (or no religion at all) to continue to do so without resentment, disadvantage or hindrance.

Buddhist tolerance springs from the recognition that the dispositions and spiritual needs of  human beings are too vastly diverse to be encompassed by any single teaching, and thus that these needs will naturally  find expression in a wide variety of religious forms. The non-Buddhist systems will not be able to lead their adherents to the final goal of the Buddha’s Dhamma, but that they never proposed to do in the first place. For Buddhism, acceptance of the idea of the  beginning less round of rebirths implies that it  would be utterly unrealistic to expect more than a small number of people  to be drawn towards a spiritual path aimed at complete liberation. The over-whelming majority, even of those who seek deliverance from earthly woes, will aim at securing a favourable mode of existence within the round, even while misconceiving this to be the ultimate goal of the religious quest.


To the extent that a religion proposes sound ethical principles and can promote to some degree the development of whole-some qualities such as love generosity, detachment and compassion, it will merit in this respect the approbation of Buddhists. These principles advocated by outside religious systems will also conduce to rebirth in the realms of bliss-the heavens and the divine abodes. Buddhism by no means claims to have unique access to these realms, but holds that the paths that lead to them have been articulated with varying degrees of clarity, in many of the great spiritual traditions of humanity.

While the Buddhist was disagree with the belief structures of other religions to the extent that they deviate from the Buddha’s Dhamma, he will respect them to the extent that they enjoin virtues and standards of conduct that promote spiritual development and the harmonious integration of human beings with each other and with the world.


(Kind Courtesy :  B.P.S. Newsletter, Summer-Fall 1993 ) 


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