Vesak Day is the most significant festival celebrated by Buddhists all around the world and will be celebrated in Singapore on 22 May this year. It is a day that commemorates the birth, enlightenment and death of Gautama Buddha, the founder of the religion that carries his name. Buddhism is the most prevalent religion practised in Singapore (~26%), and has the second most followers in South-East Asia, after Islam. There are 3 main schools of Buddhism, which are divided by differences in philosophy. Locally, majority of Chinese Buddhists are Mahayana Buddhists, while Myanmese/Sri Lankan Buddhists are Theravada Buddhists. With many of our immediate neighbours and secular friends observing and celebrating Vesak Day in Singapore, it would be prudent for us, believers in Christ, to understand some of their practices and beliefs, evaluating them from a Christian perspective.
On Vesak Day, devout Buddhists visit their temples to participate in religious ceremonies, including the hoisting of the Buddhist flag and the chanting of religious texts (sutras and mantras) in commemoration of the triple gem: Buddha, Dharma (his teachings) and Sangha (disciples). Candles are lighted and flowers are offered at the feet of religious leaders, representing the fleetingness of life. Mahayana Buddhist temples, such as the Kong Meng San Phor Kark See Monastery on Bright Hill Road, practise the “three-step, one-bow” where devotees kneel after every third step, believing that the ritual would purify their minds and help in repentance. Many observe the ‘8-precepts’ which include the abstinence of 1) killing live creatures, 2) stealing, 3) sexual activity, 4) lying, 5) alcohol and intoxicants, 6) eating at inappropriate times, 7) use of luxurious beds and 8) participating in entertainment and the use of glamorous clothing. In some countries, Buddhists release animals in captivity, to symbolize freedom from bondage, though this is forbidden in Singapore.
While varied in practices and customs, many of these Buddhist rituals are based on key philosophies taught by Gautama Buddha. These may be summarized in the following:
- The “4 Noble Truths” that teach that human suffering is brought about by cravings and that suffering can be brought to an end in this lifetime by attaining ‘Nirvana’.
- That ‘Nirvana’ can be attained through the “8-fold path’’ which focuses on leading a moral and diligent life that is free of uncleanness and having a pure mind that is free of unwholesome thoughts and desires.
- That wholesome thoughts and kind deeds contribute towards ‘Karma’, which allows one to reach a higher state of spiritual being in the cycle of life.
Christian believers who first encounter Buddhist teachings in reading or in conversations with friends may first identify similarities as there is great focus on a moral code of conduct, emphasis on kindness and benevolence and a consistent message to do away with attachments to the things of this earthly world. From a polemical point of view, it is valuable to dive deeper into the differences in spiritual motivation underlying our beliefs, which we hope to do in this article. While we do not strive in any way to have the basis of ‘choosing’ one religion or the other being based on their comparative strengths (neither do we have the qualification to, for faith is given through God alone), this understanding may strengthen our personal religious position and have a perspective towards the manner of non-Christians. We will discuss a few aspects in the following sections:
The Role of Good Works
In Buddhist teachings, good works serve to achieve physical, verbal and mental purification of the self through the accumulation of ‘merit’. Some view this more intangibly, in the gradual, subconscious positive effect on the mind and consequent influence on behaviour. Others see it more tangibly, in that ‘merit’ can be enduring, being brought from one life into the next life, with an overall progressive spiritual climb toward ‘Nirvana’.
In contrast, one of the tenets of Reformed Protestant theology, emphasizes that salvation is by faith alone and that good works are a necessary consequence that is seen as evidence of that salvation. Apostle Paul states: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ… for by the works of the law shall no flesh be justified.” (Galatians 2:16). A believer in Christ, ought not in any way to be motivated in doing good works to earn any spiritual ‘purification’ nor better standing in the sight of God. In fact, in our depraved nature, man is unable to do any good works by our own effort, for “Who can bring a clean thing out of an unclean? not one.” (Job 14:4). It is only through faith in Jesus Christ, that “the man of God may be perfect, thoroughly furnished unto all good works.” (2 Timothy 3:17)
Views on Suffering
All of Buddhist philosophy is centred on an understanding of suffering in human life. Taking it a step further, the ultimate spiritual goal of Buddhism, ‘Nirvana’, is defined by one’s eternal escape from suffering. Gautama Buddha taught that human suffering results from cravings for things, aversions against things and ignorance towards things. As these 3 desires originate from within man’s self, the way out of suffering is also focused on changing man’s actions, thoughts, and desires through the 8-fold path; thereby driving home the message that man is able, through himself, to be free of suffering. In certain Buddhist cultures (particularly among the Chinese), men who are seen to be incapable to do this on their own merit, seek the aid of ‘Bodhisattvas’, who were humans who had already reached ‘Nirvana’. A well-known example is Guan Yin.
In the Bible, man’s descent into suffering followed Adam’s descent into sin. In Genesis, after the fall, God declares unto Eve “I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children” (Genesis 3:16), and unto Adam “cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life” (Genesis 3:17). Hence, human suffering ensued once sin pervaded humanity, with sorrow on earth as our punishment. As the descendants of Adam, we inherit his sin and sorrow, for “…as by one man sin entered into the world, and death by sin; and so, death passed upon all men, for that all have sinned” (Romans 5:12).
Consequently then, Christians believe that such suffering cannot be eradicated, certainly not through man’s own actions or works, for we have been condemned to this state in eternity. Only through the blood of Jesus Christ, who was both God and Man, who bore the enormity of the punishment of all our sins on the cross, could our sins be atoned for. Therefore, our only hope of escape from suffering, can only be through Jesus, who “came not to be ministered unto, but to minister, and to give his life a ransom for many.” (Mark 10:45). For he “hath borne our griefs, and carried our sorrows… he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” (Isaiah 53:4-5).
Hope in Eternity
Every Buddhist aspires towards ‘Nirvana’, to be free from the eternal cycle of human suffering, also known as ‘Samsara’. Various sects within Buddhism, view “Nirvana” differently. Some believe that it is a state of mind that is attainable on this earthly world, whether in this lifetime or the next (with reincarnation). Others have a certain celestial image that is beyond this world. What remains a common perception, however, is that there is an herculean effort on man’s part required to achieve this, to the point that it seems like a distant and unattainable state. Any positive progress made can also be lost with wrongdoing. It is unsurprising to hear of Buddhists who would remark that “I will have a better chance in my next lifetime”, as they make reparations in the current one.
Christians, on the other hand, are given a clear picture of the end of times in Revelation with Jesus’ second coming. In the “new heaven and a new earth”, we have assurance from scripture that “God shall wipe away all tears… and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Revelations 21:1,4). We are given hope, in a not only attainable future, but one that is definite and perfect, one that we have full confidence that we will be a part of. With our salvation through faith, 1 John 5:13 assures us “that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” Moreover, even as we journey through this lifetime and struggle with our old man of sin, we need not fear demotion or losing our position, for through Jesus, we have an “everlasting covenant” with God, that He “will not turn away from them, to do them good.” (Jeremiah 32:40).
Conclusively, while the outward manifestation of diligence, compassion and even antithetical living may not seem all that different between Buddhists and Christians, the spiritual motivations behind each are vastly different and with deeper interrogation, become obvious. In this season around Vesak Day, as we witness practices and festivities around us, may we be disciplined in reminding ourselves of our own spiritual foundation in Christ and renewing our knowledge and convictions in our beliefs.
Written by: Koh Zong Jie
Salt Shakers 