Is Buddhism a religion or philosophy?
The Buddha referred to his teachings simply as Dhamma-vinaya — "the doctrine and discipline" — but for centuries people have tried to categorize the teachings in various ways, trying to fit them into the prevailing molds of cultural, philosophical, and religious thought. Buddhism is an ethical system — a way of life — that leads to a very specific goal and that possesses some aspects of both religion and philosophy:
It is a philosophy.
Like most philosophies, Buddhism attempts to frame the complexities of human existence in a way that reassures us that there is, in fact, some underlying order to the Universe. In the Four Noble Truths the Buddha crisply summarizes our predicament: there is suffering, it has a cause, it has an end, and there is a way to reach the end. The teachings on kamma provide a thorough and logically self-consistent description of the nature of cause-and-effect. And even the Buddhist view of cosmology, which some may at first find farfetched, is a logical extension of the law of kamma. According to the Dhamma, a deep and unshakable logic pervades the world.
It is not a philosophy.
Unlike most philosophical systems, which rely on speculation and the power of reason to arrive at logical truths, Buddhism relies on the direct observation of one's personal experience and on honing certain skills in order to gain true understanding and wisdom. Idle speculation has no place in Buddhist practice. Although studying in the classroom, reading books, and engaging in spirited debate can play a vital part in developing a cognitive understanding of basic Buddhist concepts, the heart of Buddhism can never be realized this way. The Dhamma is not an abstract system of thought designed to delight the intellect; it is a roadmap to be used, one whose essential purpose is to lead the practitioner to the ultimate goal, nibbana.
It is a religion.
At the heart of each of the world's great religions lies a transcendent ideal around which its doctrinal principles orbit. In Buddhism this truth is nibbana, the hallmark of the cessation of suffering and stress, a truth of utter transcendence that stands in singular distinction from anything we might encounter in our ordinary sensory experience. Nibbana is the sine qua non of Buddhism, the guiding star and ultimate goal towards which all the Buddha's teachings point. Because it aims at such a lofty transcendent ideal, we might fairly call Buddhism a religion.
It is not a religion.
In stark contrast to the world's other major religions, however, Buddhism invokes no divinity, no supreme Creator or supreme Self, no Holy Spirit or omniscient loving God to whom we might appeal for salvation.1 Instead, Buddhism calls for us to hoist ourselves up by our own bootstraps: to develop the discernment we need to distinguish between those qualities within us that are unwholesome and those that are truly noble and good, and to learn how to nourish the good ones and expunge the bad. This is the path to Buddhism's highest perfection, nibbana. Not even the Buddha can take you to that goal; you alone must do the work necessary to complete the journey:
"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge." [Digha Nikaya 16]
Despite its non-theistic nature, however, Buddhist practice does call for a certain kind of faith. It is not blind faith, an uncritical acceptance of the Buddha's word as transmitted through scripture. Instead it is saddha, a confidence born of taking refuge in the Triple Gem; it is a willingness to trust that the Dhamma, when practiced diligently, will lead to the rewards promised by the Buddha. Saddha is a provisional acceptance of the teachings, that is ever subject to critical evaluation during the course of one's practice, and which must be balanced by one's growing powers of discernment. For many Buddhists, this faith is expressed and reinforced through traditional devotional practices, such as bowing before a Buddha statue and reciting passages from the early Pali texts. Despite a superficial resemblance to the rites of many theistic religions, however, these activities are neither prayers nor pleas for salvation directed towards a transcendent Other. They are instead useful and inspiring gestures of humility and respect for the profound nobility and worth of the Triple Gem.
Suggestions for Further Reading
- Buddhism - The Concept of Anatta or No Self
- Anatta or Anatma in Buddhism
- Anicca or Anitya in Buddhism
- The Buddha on God
- The Buddha on Avijja or Ignorance and on the Origin of Life
- The Eightfold Path Of Buddhism
- The Four Noble Truths of Buddhism
- Buddhism - Right Living On The Eightfold Path
- Handbook for the Relief of Suffering by Ajaan Lee
- Meat Eating or Vegetarianism in Buddhism
- The Agendas of Mindfulness
- Meditation on Anicca or Impermanence in Buddhism
- A Sketch of the Buddha's Life
- What is Ignorance And Cessation Of Ignorance
- The Meaning of the Buddha's Awakening
- Basic Breath Meditation Practice
- Buddha's Teachings on Kamma or Karma
- Affinities Of Buddhism And Christianity
- Death and Dying in Buddhism
- Buddhism In A Nutshell
- The Buddha on Ignorance or Avijja
- Dhamma for Everyone by Ajaan Lee Dhammadharo
- Advaita Vedanta and Buddhism
- Four Discourses of the Buddha on Everyman's Ethics
- The Five Aggregates A Study Guide
- The Healing Power of the Five Buddhist Percepts
- The Working of Maya or Illusion - A Buddhist Perspective
- Buddhism - Kamma (Karma) and its Fruit
- Buddhism - Kamma (Karma) A Study Guide
- Buddhism - Living the Dhamma A Practice Guide
- What Anatta or No-Self is All About
- Buddhism - The Middle Way
- The Buddhist Monastic Code, Dhamma-Vinaya
- Nibbana, or Nivranva in Buddhsim
- Why The Buddha Taught the Anatta or Not-Self Doctrine
- The Status of Women in Buddhist Societies
- Buddhism - The Practice of Loving-Kindness (Metta)
- Buddhism - Does Rebirth Make Sense
- Buddhism - Right Concentration
- Buddhism - Intentions and Nirvana
- The Round of Rebirth - Samsara
- The Role of Samavega in Buddhism
- The Chaos Theory and Nirvana in Buddhism
- A Christian's Journey Into Buddhism
- A Simple Guide to Buddhism
- Buddhist Cosmology - The Thirty one Realms of Existence
- Buddhism and the concept of renunciation
- Sankharas (Samskaras) in Buddhism
- Vedanta and Buddhism A Comparative Study
- Buddhism - Vipansana or Insight Meditation
- The Right Approach To End Suffering in Buddhismm
Introduction to Hinduism
The Brihadaranyaka Upanishad
The Chandogya Upanishad
1. According to Buddhist cosmology, every living being dwells in one of thirty-one distinct "planes," of which our familiar human plane is but one. Some of these realms are home to beings (the devas) with unusual powers and extraordinarily subtle and refined physical bodies — or even no body at all. Their god-like status is, however, short-lived; like all living beings, they are mortal and ultimately subject to death and rebirth in other planes according to the purity and skillfulness of their actions (kamma). One of these devas, the Great Brahma, is so clouded by his own delusion that he believes himself to be the all-powerful, all-seeing creator of the universe.
Source: Copyright © 1982 Buddhist Publication Society. For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.