National Traditions VS Buddhism

Roath

Dear All,

A friend of mine asked me the following questions because he wants to have more understanding of Buddhism after I talked about it with him.

Q1: Should we follow our unreasonable traditional practices after becoming a Buddhist? As some customs do make no sense at all in terms of 4 Noble Truths and Noble Eightfold Paths or Wisdom normally praised by the Buddha.


Q2: Are the religious rituals in Buddhism justifiable based on the cause-and-effect principles?

Q3: How does Buddhism justify the existence of heaven and hell and those many levels of them?

Your help and response with some reference links are highly appreciated for the sake of Buddhism being able to exist until Year 5,000 or even beyond that.

Yours in Dhamma,
Roath

DhammaDhatu

Roath wrote: »

Should we follow our unreasonable traditional practices after becoming a Buddhist?

Hello Roath

If we are practising for the cessation of suffering (Nibbana) then yes. The Buddha taught attachment to rites & rituals is a fetter.

But if we not practising for Nibbana then "no".

Are the religious rituals in Buddhism justifiable based on the cause-and-effect principles?

I would say they are practises suitable for some people. They may cause the effect of happiness is some people but they cannot cause the effect of enlightenment & Nibbana.

How does Buddhism justify the existence of heaven and hell and those many levels of them?

I think when we read the scriptures, these were pre-existing Indian beliefs before the Buddha. Some people say these things are physical worlds. Other people say they are states of mind. Often the many heavens are interpretated as the many jhana, where as 'hell' is extreme mental suffering & torment.

At his internet link, we can find the opinion of the Supreme Patriarch of Thailand. But there are many interpretations.

... His Holiness’ two books on heaven and hell are truly analytical view on the subject from a Buddhist point of view. As we are so familiar, in religious sphere, the concept of heaven and hell is a very prominent belief. In many cases, it becomes the goal of religious practice itself. On this very subject, His Holiness critically analyses that the very concept and belief of heaven and hell in Buddhism is a cultural influence of indigenous culture and belief. He states: (I quote) ‘the subject of cosmology appeared in Buddhism is clearly can be seen that it is not ‘Buddhist teaching’ at all but an ancient geography. The concept and belief about it was included in Buddhist Canon merely because of strong influence of popular belief of the time. Later Commentaries further explain about heaven and hell in a greater detail distant itself from the original teaching of the Buddha. If Buddhism teaches such belief on heaven and hell it would not be Buddhism at all but an ancient geography. Buddha wouldn’t be the Buddha who delivered the Noble Truth and ‘timeless’ message for mankind.’ (p. 1) (end of the quote) He then shows in his teaching that the concept of heaven and hell in Buddhism are in fact symbolic, representing the quality of mind and spirituality instead. One can be in heaven and hell in this very earth and life. No need to wait until one dies...*

Kind regards

DD

Roath

Thank you Dhamma Dhatu for your response.

This phrase "The Buddha taught attachment to rites & rituals is a fetter" does make a lot of sense.

Javelin

A1: "Unreasonable traditional practices". In my experience/study most rituals in Buddhism, even though they seem strange to us, has a purpose -- such as to generate compassionate thoughts, increase mindfulness or concentration, and other such beneficial effects. We should consider this and find out, either by reading or asking our teacher(s).

A2: If the rituals have a purpose that accords with the Dhamma-Vinaya then they are justifiable, even if not practiced in other traditions. This sorta goes along with the first question/answer. Should we reject them or refuse them even if they have no apparent purpose? I would suggest that this would be a selfish reaction, not leading to dispassion. Go with the flow and try not to let your 'self' be an obstacle.

A3: Nothing lasts forever, and whatever one may believe about the spiritual realms, we all experience these states of mind throughout our lives. Whether in the here-and-now or through many lives, we seek peace. We seek the calm of the imperturbable mind that finds no dissatisfaction in life.

Namaste