Buddhist Tolerance and Religious Harmony -- [Perspective] by Venerable Dr Omalpe Sobhita

- by Venerable Dr Omalpe Sobhita, Spiritual Advisor of Bodhiraja Buddhist Society, Singapore, and Founder of Sri Bodhiraja Foundation, Sri Lanka

The price of the democratic way of life is a growing appreciation of people's differences, not merely as tolerable, but as the essence of a rich and rewarding human experience.

- Jerome Nathanson

Some months ago, disparaging remarks about Buddhism made by a pastor and posted on the worldwide web created quite a stir among the Buddhist community in Singapore. Reacting quickly to the situation, the Singapore Government intervened and issued a stern warning to the culprit who had no choice but to make an apology for his insensitive remarks. The offensive materials were subsequently removed from the website, thus canning the whole incident.

In an ironic way, we have to be thankful to the man behind it all. The many reactions, the numerous blogs and forums by various Buddhist organisations and individuals to clarify the misconceptions of the Buddha's teachings show that Buddhists in Singapore, notably the young and IT ¨Csavvy, are ready and quick to defend the Dhamma.

At the same time, the incident also raised some pertinent questions which need to be addressed. How should Buddhists respond when the Dhamma is being criticised and challenged? How do we balance tolerance and religious diversity? What does religious harmony entail in a multi-cultural and multi-religious society? By drawing on the life story of the Buddha, His wisdom, and His words, as well as the words of King Asoka, this article hopes to provide some answers to these questions.

How did the Buddha respond when He was being criticised and challenged?

Once when the Buddha was staying at Rajagaha, the brahman Akkosa Bharadvaja abused and criticised him in foul and harsh words. Thus reviled, the Buddha asked: "Well, brahmin, do friends, confidants, relatives, kinsmen and guests visit you?"

"Yes, Gotama, sometimes friends, confidants, relatives, kinsmen and guests do visit me." "Well, brahmin, do you not offer them snacks or food or titbits?"

"Yes, Gotama, sometimes I do offer them snacks or food or titbits."

"But if, brahmin, they do not accept it, who gets it?"

"If Gotama, they do not accept it, I get it back."

"Even so, brahmin, you are abusing us who do not abuse, you are angry with us who do not get angry, you are quarrelling with us who do not quarrel. All this of yours we don't accept. You alone, brahmin, get it back; all this, brahmin, belongs to you."

On another occasion at Kapilavatthu, the Buddha was questioned by Dandapani the Sakyan about his teachings. Unimpressed by the Buddha's answer, Dandapani shook his head and wagging his tongue departed. Reacting calmly to this, the Buddha addressed the gathering: "If anyone should criticise me, the Dhamma or the Sangha, you should not on that account be angry, resentful or upset. For if you were, that would hinder you, and you would be unable to know whether they said right or wrong, would you? So, if others criticise me, the Dhamma or the Sangha, then simply explain what is incorrect."

Following the Buddha's example, we should not become angry or engaged in mud-slinging when the Dhamma is criticised. Rather we should act with restrain and respond rationally and intelligently, and rectify any false representations of the Buddha's teachings. This duty to protect the Dhamma is entrusted by the Buddha to all his followers. It is not enough just to chant and conduct rituals; it is imperative that we study the Dhamma, live by the Dhamma, and are able to protect the Dhamma.

Once when Mara entreated the Lord Buddha to give up his life, the Lord Buddha replied: "I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples - wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma."

However, beyond ideological considerations, we should also try to understand the motives behind such criticisms. If they are made out of ignorance, we should try to help them understand.

About Buddhist Tolerance

Today, Buddhism, like many other ancient traditions, is being challenged on many fronts. Increasingly, these challenges are becoming more menacing and threatening, to the extent that some traditions have become extinct. The field of religion has become a marketplace of competitive ideas. From material allurements to miraculous healing, various religions vie with each other in the battle for souls. Reacting to this, some religions claim exclusive rights to the 'eternal truth' and adopt a fundamentalist or militant approach, condemning all non-believers as "devils' or "sinners". On the other hand, there are those who reduce all religions to a common denominator, asserting that all religions are essentially the same, and that the differences lie simply in the means and expedient towards the same goal with different terminology - redemption, enlightenment or God-realisation etc.

As a religion of tolerance and compassion, Buddhists are often advised to show respect for other religions. Buddhists are often proud to proclaim that there has been no bloodshed in the name of Buddhism throughout history. This also renders Buddhism highly vulnerable. Already in some traditionally Buddhist countries, the encroachment of other faiths has led to a rapid decline in the Buddhist population. In others, Buddhists are being persecuted and Buddhist temples and images desecrated by adhamma forces. These problems do not receive due attention because of the absence of a robust international Buddhist authority through which the rights of Buddhists can be voiced on the world stage. The situation is exacerbated by the disunity among the many Buddhist factions, and the frail state of the Buddhist monasticism and Buddhist education which are themselves in dire need of radical reformation.

Buddhist tolerance should not be interpreted as passive submission, nor should we have to compromise on our own faith. Throughout his teachings, the Buddha repeatedly emphasized that the path to liberation is to be found only in his own dispensation.

Buddha's Path - A Path of Emancipation & Freedom of Enquiry

In his final moments, the Buddha proclaimed, "In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the first, second, third, or fourth degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness. Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers."

This seemingly absolute stance does not mean that Buddhism is dogmatic and has no room for other religions. Rather than adopt a self-segregating and exclusive approach, the Buddha advised his followers to adopt an open and inquiring spirit: "It is proper for you, Kalamas, to doubt, to be uncertain, do not be led by reports, or tradition, or hearsay. Do not be led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances; nor by delight in speculative opinions, nor by seeming possibilities, nor by the idea, this ascetic is our teacher. But rather, when you yourselves know [that] certain things are unwholesome and wrong, [that such] things are censured by the wise, and when undertaken, such things lead to harm, [then] abandon them. And when you yourselves know [that] certain things are wholesome and good, [that such] things are approved by the wise, and when undertaken such things lead to benefit and happiness, [then] enter on and abide in them."

How do we balance tolerance and religious diversity?

On another level, tolerance alone is not enough. As Francis Cardinal Arinze, President of the Vatican's Pontifical Council for Interreligious Dialogue pointed out: "(T)he pluralistic society in which we live demands more than mere tolerance. Tolerance is usually thought of as putting up with the other, or at best as a code of polite conduct. Yet this resigned, lukewarm attitude does not create the right atmosphere for a [truly] harmonious existence. The spirit of our religions challenges us to go beyond this."

To embrace other religions requires that we recognise that there are fundamental differences between the religions, and respect the rights of others who choose a path different from ours. While we hold fast to our deep conviction that the Buddha's path is the unique path to the cessation of suffering and the final emancipation from the cycle of birth and death, we should be equally conscious that not all religions share the same goal. Granting this, as long as a religion seeks to develop virtues such as love, generosity and compassion and promotes peace and harmony within society, it merits our respect.

The words of King Asoka of India, the greatest Buddhist monarch of all times, hold as much truth now as it did in the 3rd C AD:

"The king honours both the ascetics and lay followers of all religions and he gives them gifts. But the King does not value gifts and honours as much as he values this - that there should be growth in the essentials of all religions. This can be done in different ways but all of them have as their root - restraint in speech - that is not praising one's own religion or condemning the religion of others without good cause. And if there is cause for criticism it should be done in a mild way. But it is better to honour other religions for this reason. By doing so, one's own religion benefits and so do the other religions. Therefore contact between religions is good. One should listen to and respect the doctrines professed by others. The king desires that all should be well-learned in the good doctrines of other religions."

A legislative framework to maintain religious harmony and social cohesion in a multi-cultural and multi-religious society is of only limited efficacy because true religious harmony cannot be achieved simply by mediation by the state. Without addressing the many underlying tensions between the various religious groups, this harmony is a fragile one. True religious harmony can only be achieved through mutual respect and deeper understanding between different faiths. To achieve this, there must be meaningful dialogue and exchanges, not only between religious leaders but all levels of the community, so that we can better understand the differences and appreciate the values of other faiths.

What does religious harmony entail in a multi-cultural and multi-religious society?

Dr L M Joshi of Punjab University says: "The unity among the religions of mankind, if and when achieved, will be one of the greatest blessings on this earth. Certainly we cannot bring about this unity by mystifying or misinterpreting their differences in origins and doctrines. We can perhaps contribute towards achieving harmony among the followers of different faiths by impartially and respectfully studying their doctrines, beliefs and practices."