First of all, there are many forms of Buddhism, many ways of understanding Buddhism. If you have one hundred people practicing Buddhism, you may have one hundred forms of Buddhism. The same is true in Christianity. If there are one hundred thousand people practicing Christianity, there may be one hundred thousand ways of understanding Christianity.

In Plum Village, where many people from different religious backgrounds come to practice, it is not difficult to see that sometimes a Buddhist recognizes a Christian as being more Buddhist than another Buddhist. I see a Buddhist, but the way he understands Buddhism is quite different from the way I do. However, when I look at a Christian, I see that the way he understands Christianity and practices love and charity is closer to the way I practice them than this man who is called a Buddhist. The same thing is true in Christianity. From time to time, you feel that you are very far away from your Christian brother. You feel that the brother who practices in the Buddhist tradition is much closer to you as a Christian. So Buddhism is not Buddhism and Christianity is not Christianity. There are many forms of Buddhism and many ways of understanding Buddhism. There are many ways of understanding Christianity. Therefore, let us forget the idea that Christianity must be like this, and that Buddhism can only be like that.
We don’t want to say that Buddhism is a kind of Christianity and Christianity is a kind of Buddhism. A mango can not be an orange. I cannot accept the fact that a mango is an orange. They are two different things. Vive la difference. But when you look deeply into the mango and into the orange, you see that although they are different they are both fruits. If you analyze the mango and the orange deeply enough, you will see small elements are in both, like the sunshine, the clouds, the sugar, and the acid. If you spend time looking deeply enough, you will discover that the only difference between them lies in the degree, in the emphasis. At first you see the difference between the orange and the mango. But if you look a little deeper, you discover many things in common. In the orange you find acid and sugar which is in the mango too. Even two oranges taste different; one can be very sour and one can be very sweet.

From “Going Home: Jesus and Buddha as Brothers” by Thich Nhat Hanh, Riverhead Books, an imprint of Penguin Putnam, Inc., 1999. Thich Nhat Hanh, a rare combination of mystic, scholar, and activist, is a Vietnamese monk and one of the most beloved Buddhist teachers alive today. Poet, Zen master and chairman of the Vietnamese Buddhist Peace Delegation during the Vietnam War, he was nominated by Dr. Martin Luther King, Jr., for the Nobel Peace Prize. He is the author of many books, and lives in France.

Zen. The Mystery

Now that your curiosity is aroused, I will try to explain more about this type of garden and its impacts on visitors. The first question that needs to be answered is, what is Zen? Many associate it with Japanese Buddhism. Well, this again is partly true, and indeed Zen Gardens originated from

Buddhist monasteries and temples around 1300 AD by Zen priests and artists, prominently Muso Soseki. Some people think that Zen is an interpretation of the Buddhist concept of enlightenment, and this may be close to the truth as well. Zen plays an important role in many Japanese concepts and aspects.

Actually Zen means waking up to the present moment. That is, perceiving this moment exactly as it is, rather than through the filter of our ideas, opinions, etc. And this is what is reflected in a Zen garden.

Examples

- Royanji Temple in northwest Kyoto, Japan.
- Nanzenji Zen Garden in Kyoto, Japan.

The Philosophical Impact

A Zen garden is an aesthetic arrangement of stones with little vegetation, water or other elements at a first glance. But on careful observation, we understand that they represent the elaborate equilibrium of contraries and the apprehension of the world as a dialect continuum.

For example, how can one express nothingness ‘mu’, more dramatically than by taking water out of a garden? Zen garden, is thus a metaphorical representation of the concepts of Zen. The exclusion of water is not its denial, it is in fact a more potent assertion as it is done metaphorically.

The significant aspect of a Zen garden is that the rocks form subliminal images of objects like trees, lakes, ponds etc. which can not be perceived while looking consciously at them, but the subconscious mind is able to observe a subtle association between the rocks. While
viewing, the distinction between subject & object, and viewer & viewed is blurred. This results in the garden being a source of strength, courage, fortitude, tranquility, serenity, peace.

Another specialty is that none of of them have been created by one person, epitomizing the aspect of parts forming a whole.

Although these gardens have been engulfed with controversies and criticism, there is no denying their impact on the viewers and the inherent creativity.

The philosophy of these gardens can be summarized in the poetics of Karesansui: ‘ Flower does not Talk but a Rock has the Voice of Water.’

The Buddha lived twenty five centuries ago in North India. He was born a prince of the Sakyan kingdom which was located at the foot of the Himalaya. His father, who was the king ruling over the Sakyas, was called Suddhodana. The Queen who was the Prince’s mother was called Maya. As a prince, he grew up in the midst of luxury, led the happy life of a privileged youth and married Princess Yasodhara. His beautiful cousin, who bore him a son, Rahula.

This happened for the first time when he took chariot rides in the streets of his father’s capital, Kapilavastu. Then he saw four sights which altered his whole life. The first three of them – a man feeble with old age, another with a grievous disease, and a corpse – filled him with a longing to find some way to help his fellow men and to discover the true meaning of life. The fourth sight, a monk, gave him a hope of the possibility of learning about Truth and finding a way out of suffering. Then, at the age of 29, Prince Siddhattha left his father’s palace, left his dearly loved wife and newborn son, and led the life of a wandering ascetic, devoting himself to finding some way of overcoming suffering.

At the full moon of May, forty five years before the Buddhist Era, while sitting under the Bodhi tree at Gaya, he found his answer and at tained the Enlightenment. The Great Man, now known as the Buddha, went first from Gaya to Sarnath mear Benares where he gave his first sermon in the Deer Park. From then through the remaining 45 years of his life, he wandered from place to place teaching his discoveries to all who would listen to him and organizing his followers who renounced the world to form the Sangha.

Though it is now more than 2500 years since the passing away of the Buddha, the Dharma he taught remains our Teacher as he himself named it. The Sangha which consists of the followers who study, prac tise and disseminate the Dharma, has received this torch of light from the torchbearer himself and carried it on and on to us throughout lands and centuries. The three of them – the Buddha, the founder; the Dharma, the teaching; and the Sangha, the Order of disciples – form the Triple Gem which all Buddhists value the best of all precious things, and the Threefold Refuge which guides them on the Path of the true good life. Each year on the Visakha Full Moon, throughout the world, millions of men and women gather together to commemorate the birth, enlightenment and passing away of this Great Man.

The Birth reminds them of the fact that a man, by training himself through his own effort and intelligence, can achieve supreme attainments even to be a Buddha; the Enlightenment, that only through the discovery of the Buddha did the timeless Dharma become known to the world; and the Passing Away, that though the Buddha as a person was gone, the light of the timeless Dharma will still be kept shining so long as there is a Sangha, a community of righteous followers, to carry on the torch by treading the path of self enlightenment themselves and helping others towards the same goal.

There goes a belief in the Chinese mythology that an image of smiling Buddha can bring forth good luck, success, happiness, fulfillment, prosperity and wealth. This belief has motivated not only the Chinese but also people of all communities to keep laughing Buddha idols where they reside. A deity of the Buddhist monastery now has become a universal figure of admiration and worship.

The idea of Laughing Buddha originates from the later beliefs of the Buddhists that good life and contentment can be attained in this living world. It can be acquired through simple lifestyle, purposeful endeavors, benevolence and enlightenment of knowledge. Termed as ‘Budai’ in Chinese and ‘Budai Luohan’ in Japanese this pot bellied bald figure with a smiling face is linked to a roving ‘Chan’ monk who existed in the time of Liang Dynasty in China.

The monk dressed in a cloth-bag that is known as ‘pu-tai’ in Chinese and ‘Hotei’ in Japanese. Hence the local folks used to call him ‘Pu-tai Hoshang’ or ‘hemp-bag monk’. The legends say that the monk carried cute gifts for the children in his linen sack.

The Buddhist shrines grace the statue of ‘Budai’ in the entranceway. With an impish grin and a protruded tummy the robust monk is found in various poses. He is seated on an elaborately inlaid pedestal or a cart drawn by children. Sometimes he is seen waving a hand fan ‘ogi’. A symbol of aristocracy of the past the fan was believed to fulfill the wishes of those who carried them. Some ‘Budai’ statues with small children in his feet represent his fondness and love for the children.

Budai’ holding a begging bowl in his hand portray the typical Buddhist quality of renouncing material possessions. The century old figure of the Buddhist religion has now been intermingled with the Chinese ideals of life and happiness that has completely changed the previous Buddhist ideals and values. Today happiness has become synonymous to material riches. Hence the modern laughing Buddha has become the revered god of material plentitude and good fortune in life.

The images of laughing Buddha have become impressive elements of interior decoration. They make for exquisite residential and business decors as well as a potential power to bring in prosperity and wealth in life. The smiling figures are also positioned in the study table of the students to ensure success in exams. A wide array of statuettes depicting Buddha smiling makes brisk sales in the domestic and International market.

The figures curved out of fine wood, metals or stones are the most sought after decorative items of the day. They are placed in any direction facing the main entrance of the home or office. The new age people are in the aspiration of acquiring huge financial gains and flourish in their lives by rubbing the belly of this traditional Buddhist craft.

To determine whether Buddhism is a religion or not, we must also note that we, as Westerners will have different views and concepts of religion to those practicing in the East. We must ask the question, is it even possible for Westerners to understand the religious life of Asia? What we view as Asian religion and religious activity is for most of the people practicing it a natural part of daily life; our ideas and concepts vary so greatly that perhaps someone observing Buddhism from a Western perspective may never truly grasp the religiosity of the group.

For one attempting to provide a definition of religion these practices would need to be described in a manner which did not exclude one religion from the definition. There needs to be one thing that is attributed to all religions, a common factor. For many, the common factor is God. However, if we conclude that God is the focus of all religion then much of the material found in Asia must be excluded because there is no God here, and occasionally not even Gods. From the perspective that religion entails belief in a God, Buddhism is excluded from having the title of religion. Many outsiders to the Buddhist tradition may claim that the Buddha held some divinity and is elevated to a Godly position, but the Buddha himself refused to be regarded as divine. For the Buddha, humanity is here to improve ourselves and achieve liberation rather than worrying about ultimate questions. Buddhists would argue that knowledge of a God or the afterlife does not matter as neither help in the quest for nirvana.
If Buddhism is not counted as a religion then what is it? Buddhism can be thought of as a way of life, a philosophy, a psychology, a way of thinking through which we can take responsibility for our present life and lives.

Like all major religions Buddhism contains a morality, rituals and behaviours, certain ethical values and an origin of existence, yet because Buddhists do not believe in an all knowing creator God some claim that Buddhism fails to be a religion. The large variety of definitions of religion shows that we can never give a solid, one answer description of what it is that religion is and does.

One thing must remember that previously Buddhism has many names such as the Buddha’s teaching or message, or the Buddha’s way or the path of attainment. Although the religious status of Buddhism has come under constant attack, we could argue that the questioning is in fact, not necessary. To the Buddhist, their beliefs are essentially a philosophy by which individuals can attain release from the world of karma and rebirth. Knowing whether or not Buddhism is a religion or not cannot lead to salvation, only through practice and understanding can one be led to a happiness which is not transient.

India, during the lifetime of Gautama Buddha was “in a state of religious ferment,” it was a period during which the authority of The Vedas was in doubt; this was significant as The Vedas were central to Hinduism. Therefore, scepticism regarding their authority was seen as scepticism regarding the Hindu religion itself. The Buddha addressed what he perceived to be the shortcomings of Hinduism; he rejected the inequitable nature of the caste system and preached instead that all beings were equal; by doing this he challenged the supremacy of the Brahmins. It is also interesting to note that Buddhism was the first

“Religion” to indoctrinate women into its religious order or sangha. The Buddha also held the superstitious nature of Hinduism in disdain, as Spears says, “He (Buddha) was an opponent of the priesthood, magic and sacrifice.” Buddha advocated rightful conduct over spells and charms. This line of thought held particular resonance with members of the middle class, who were growing increasingly critical of the aristocratic privilege bestowed upon Brahmin priests. The priests, in turn maintained their stronghold over Hinduism by way of performing rituals, which were often in the form of spells and sacrifice. Buddha’s open rejection of Hinduism was highly inflammatory, especially to the Brahmins. However, Buddha’s message of equality for all strongly appealed to the lower castes within Hindu society. Thus, the egalitarian nature of Buddhism, as well as its renunciation of Hindu ritualism and Brahmanism contributed to its success.

The Buddha rejected the idea of man’s salvation being reliant upon an external force or being such as God. In this sense, Buddhism is not a religion, but rather a philosophy. The early Buddhist sects were either atheistic or agnostic. The atheists believed it was “man, who created God in his own image,” whilst the agnostics believed that the search for and contemplation of God was “an exercise in futility.” Both of these beliefs were in stark contrast to Hinduism’s worship of a pantheon of Gods. Buddha championed the benefits of meditation and reflective practises over prayer, ritual fasting and sacrifices. Buddha’s philosophy taught that salvation lay in one’s own hands. This belief was certainly a revelation to low caste Hindus, who had been brought up to believe that their only hope was to observe the laws of dharma (duty to one’s caste) in order to be reborn into a higher position in the next life. The importance stressed on dharma effectively immobilised lower caste Hindus into a lifetime of servitude and oppression, it also served to perpetuate the hegemonic nature of Indian society. Buddha’s teachings liberated lower caste Hindus. For the first time they were given a feeling of control over their own lives, in the sense that salvation was attainable through a course of right conduct and action rather than adherence to rules made by those in power. Thus Buddhism gained support by espousing the virtues of freedom for all beings, and by preaching that salvation was attainable inside oneself.

As well as placing emphasis on the attainability of salvation, Buddhism also stressed a great deal of importance on the accessibility of its teachings. It was for this reason alone that The Buddha preached in Pali, the then common language of the Gangetic Plain. Spears- “Buddha was an opponent of hiding the truth in the mystery of a strange language and unintelligible books…his message was for all equally…” Therefore, a factor crucial to determining the success of Buddhism in India was the level of its accessibility, particularly to the common man who had long been deprived of religious or philosophical education, accessibility also fostered a sense of inclusiveness.

Buddhism’s success in India lay in its attempts to be tolerant of, yet distinct from Hinduism. Therefore, the early success of Buddhism in India can be attributed to its egalitarian, accessible and peaceful nature, it’s addressing of the social tensions of the day and the support and promulgation it received under several rulers. The social atmosphere of the time was calling for reform, and for many this reform was to be found in Buddhism.