Buddhism and Interfaith Dialogue

Since the beginning Buddhism been in a constant dialogue with other religious traditions, which has been tolerant to some extent, but also critical and polemical. Buddhists have used parody, satire, re-contextulisation, as well as outright condemnation when the need arose. There is some really very biting parody of Brahmins in the Pali Canon, some very funny jokes at their expense! Sangharakshita is sometimes criticised, in a kind of weird reversal, for being critical of other Buddhists and expecially of Christians. It's as though we Buddhists have forgotten our own history and are buying into a modern myth which is telling us that all religion is ok, and not to rock the boat. However our own scriptures give the lie to that naive notion. Buddhism is and always has been quite a militant critic of unbelievers, and even of lax believers.

However Buddhism also has the interesting tactic of syncretising with indigenous beliefs. In China it bred with Taoism especially. Confucianists remained quite hostile because Buddhism appeared to deny filial piety - no family values for us! In Japan Buddhism formed an interesting syncretism with Shinto resulting in the identification of the Sun Goddess, Amaterasu, with the Great Sun Buddha, Vairocana. In Tibet there was Bon and the synthesis of Buddhism and Bon has been a very dynamic hybrid indeed. However in India there were a number of major faiths with which Buddhism interacted and syncretised. Firstly there was the Vedic religion which gave us such concepts as Brahma Vihara, and Going for Refuge. More crucially there was the later interaction with Puranic Hinduism - and especially with the worship of Siva. Siva had gone through a long process of being absorbed into mainstream Indian faith through being identified with the Vedic Rudra. This was a bit of a stretch to be honest, but the Brahmins were very good at this sort of thing, offering to make the preists of competing cults into honorary Brahmins for instance. In the Mahayana Karandavyuha Sutra we see Siva being gently converted into a Buddhist, just as Brahma and Indra were in the Pali Texts. But in the Sarvatathagata-tattvasamgraha Tantra the action has been stepped up a notch. This time Siva refuses to submit, and Vajrapani kills him and tramples on his body (which is what we see in the depictions of Vajrapani). He brings him back to life however and converts him to Buddhism - both the killing and ressurection are accomplished with mantras.

But here's something interesting: I was searching around for a pic of Vajrapani doing a two-step on old Siva and his wife, and it took some time. In a lot of images they are left out and Vajrapani is just dancing around on his own - which doesn't make a lot of sense and ignores the context for him being wrathful and stomping in the first place. An important function of Vajrapani was (right back in the Pali texts) and is (in the Tantras) the thumping of people who fail to pay homage to the Buddha. Has Vajrapani been sanitised for public consumption I wonder?

We will probably never see a depiction Jesus being trampled by Vajrapani the way that Siva is because, at the time and place the Vajrayana was emerging, Siva worship was the prevailing religion, and it was a vigorous living force and a threat to Buddhism. Christianity has been in a slow decline for centuries now, and although western culture is nominally Christian, the evidence is that it is dying. The Pope (take your pick) will occasionally say something along the lines that although Buddhism has some good points it really is a failure because it is humanist, but it's like being savaged by rabbit. And the Dalai Lama is also titled His Holiness these days. In any case Christianity is fighting on many fronts. With militant Islam constantly in the news, basic Christian values being undermined, not to mention in-fighting and schism over the status of women and homosexuals; the Christian clergy really don't see Buddhism as a problem - we smile a lot and so they think we're harmless. Tee hee.

I don't see much on offer from theology generally which which to syncretise in the West. Philosophy does seem to have some promise, but I'm not well versed enough to know how things might mix and match. I think the '-ology' which provides the richest pickings for a syncretism in the west is not theology, but psychology - especially depth psychology which had its beginnings with Carl Jung, and which sees psychology as a manifestation of archetypes of a deeper layer of reality. It is said that Jung was strongly influenced by Eastern religion, and by Tibetan Buddhism in particular. So perhaps the syncretism has already begun. Perhaps we will see Freud and Jung being trampled by Vajrapani sometime soon in a Tantra near you. Now that might be interesting.

Ratnasambhava quest que cest?

Lately I have been pondering the mandala of the five Jinas. Something was puzzling me. Amitabha and Akshobhya represent a set: compassion and wisdom. Vairocana clearly is a development of the Buddha. Early tantras have a trinity of Amitabha, Shakyamuni, and Akshobhya. Wisdom and compassion are clearly the two most salient features of a Buddha and it makes sense to represent them as individual Buddhas. However the tantras introduced a set of five Buddhas, which by about the 7th or 8th century CE had settled down into Akshobhya, Ratnasambhava, Amitabha, Amoghasiddhi, and Vairocana in the centre. Clockwise from the east which is at the bottom in the image.

So where did Ratnasambhava and Amoghasiddhi come from? This is something of a mystery. The standard texts such as Snellgrove's Indo-Tibetan Buddhism note the appearance of the pair, describe them and then move on. There is nothing about the process, nor about why they make a pair. Do they make a pair? Ratnasambhava is in the south, is golden yellow, is lotus throne is supported by horses, his mudra is the varada or giving mudra, and his emblem is the jewel - his name means Jewel Born. He is associated with the sun at midday. Ratnasmabhava's wisdom is the wisdom of equality which sees the that everything has the same nature, which is the nature of Shunyata.

Amoghasiddhi is in the north, is dark green, and his lotus throne is supported by shang-shang birds (these are garuda birds with human torsos and heads who play cymbals.) His mudra is the mudra of fearlessness and his emblem is the crossed vajra. In Sanskrit it is vishva-vajra, where vishva means something like "on all sides". Amoghasiddhi's wisdom is the wisdom of fearlessness. The Buddha kula that he presides over is known as the action family and his name means Unobstructed Success.

The breakthrough in understanding this pair came while attending a communication course with Locana. Over simplifying a bit, the model of communication and connection that Locana was describing begins with observation. Feelings arise from these observations. These feelings connect us with, and flag up, our values or needs. And out of this we move into action, or we make a request. The details are not important, but what struck me was that three of the steps in the model - observation, feelings, and actions - could relate to three of the Buddhas in the mandala. Obervation is intellect, but also brings to mind the mirrorlike wisdom which sees things just as they are. Feelings are obviously connected with red Amitabha's compassion. Action as I just mentioned were the concern of Amoghasiddhi. What was left out was values. The values, or sometimes needs, that are referred to are universal human values that we can all understand and connect with. They are the key to understanding conflict and connection. And it struck me that values is what Ratnasambhava corresponds to.

The jewel that Ratnasambhava holds is the cintamani, a symbol for the Bodhicitta. This is surely the highest value of Buddhists. We value Awakening as the most value thing. Generosity is the most fundamental virtue in Buddhism, which is to say that we value it highly. Generosity is sometimes seen as the best practice for lay people, whereas Awakening is the goal of serious practitioners. Generosity builds us merit which will a lay person to be born in fortunate circumstances, i.e. in circumstances where they can practice seriously and Awaken. In a mundane sense Ratnasambhava represents wealth. One of the main Bodhisattvas of his kula is Jambhala who holds a mongoose which spews forth jewels when squeezed. So yes, this does seem to fit. Sangharakshita has associated Ratnasmabhava with beauty and art. I think this is covered by the idea of value. Beauty is the object of aesthetic appreciation, and paying attention to beauty, according to Sangharakshita, helps to refine our senses. Refining our senses can help us to make progress towards experiencing more refined states of mind. Finally great art can help to transform our lives by inducing in us a reflection of the inspired state of the artist.

I suspect that Amoghasiddhi came first however. In the early tantra there were three Buddha kulas. At around the same time a group of three Bodhisattvas appeared in Buddhist art. Avalokiteshvara, Manjusri and Vajrapani represented compassion, wisdom and energy. The word translated as energy is virya. Virya is energy in pursuit of the good, ethical energy. It is energy directed towards Awakening. Amoghasiddhi is the Buddha of action, and this action is motivated by, and directed towards, the good. And the good is represented by the jewel held by Ratnasmabhava. So yes Ratnasambhava and Amoghasiddhi do represent a pair.

Another observation has occurred to me in the last few days. Ratnasmabhava is a solar deity, he is associated with horses, is associated with giving, and is associated with art, beauty, and inspiration. Now there is another Indian deity who shares these characteristics and that is Agni. Agni is one of the old Vedic gods whose worship is outlined in the Rigveda. The word agni is cognate with ignite, and he was associated with the sacrificial fire, but also anything which burned including digestion, and the sun! So Agni is synonymous with the sun. The largest and most elaborate sacrifice in the Vedic calendar was the horse sacrifice - which is described in the first book in the Rigveda. Finally it was through possession by Agni that the Vedic sages were able to give voice to the ecstatic inspired hymns which make up the Rigveda. He is the source, the spark, of imagination and poetry - the highest art of the Vedic period.

This kind of absorption, if I am right, should come as no surprise. This is what the history of Indian religion is like. Buddhism adopted and absorbed deities from the earliest times, so that Indra is a frequent character in the Pali Canon for instance. The five Buddha mandala is a feature of esoteric Buddhism, which is itself a grand synthesis of seventh century Indian religion.

image by Aloka from the Padmaloka website.