International Seminar in English and Pāli
Sri Lanka International Buddhist Academy, Kandy, Sri Lanka
August 20-21, 2013
International Exchange of Buddhism in the Global Context:
Reinterpretation, Dialogue, and Teaching
By Venerable Phramaha Thanat Inthisan, Ph.D.
Secretary-General of The Council of Thai Bhikkhus in the U.S.A.
Introduction
There are three important ways an exchange can occur within the global context regarding the Buddhist religion: (1) creative reinterpretation of the Buddhist tradition, (2) dialogue between the Buddhist sects and between Buddhism and other religions, and (3) teaching the truths of the
Buddhist religion to believers. The meaning and the significance of these three types of exchange will be discussed in this paper. In each case of exchange, the truths of Buddhism are revealed to guide the hearts and minds of men and women. Yet in each case the elements of the exchange, that which is given and that which is received, are different.
- Exchange is creative reinterpretation of the Buddhist tradition. What is received is the Buddhist religious tradition; what is given is a fresh reinterpretation of this tradition by the creative thinker. The truth revealed is the refreshed teaching of the tradition. Exchange is the hermeneutic event, the event of reinterpreting the religious tradition so that it speaks in a new, fresh way to contemporary men and women. Buddhadāsa Bhikkhu initiated this kind of exchange in a pre-eminent way in Theravāda Buddhism.
- Exchange is dialogue between the different sects of Buddhism, or between the Buddhist religion and other religions. What is received are the beliefs of the other Buddhist sects or of the other religions; what is given is a new understanding of one’s own religion based on the appropriation of the beliefs of the other, be it another Buddhist sect or another religion. The truth revealed in the appropriation is a new understanding. Buddhists should not just tolerate other Buddhist sects; they should not just tolerate other religions. They should not, so to speak, just allow these to exist as not quite measuring up. Buddhists should try to genuinely understand the teachings of other sects and other religions, should appropriate these teachings, as needed, to enrich their own religious experience. Theravāda Buddhist scholar Donald Swearer helps us understand what real dialogue is.
- Exchange is teaching the truths of the Buddhist religion to believers. What is received by the teacher is the faith or confidence that the believer has in him or her; what is given to the believer, through his or her own growing insight into the nature of things, is the wisdom that the teacher helps the believer develop. We have the example of Ajahn Chah, the Thai forest monk, who through his missionary work influenced believers across the globe. Since faith, or confidence, is what makes it possible for us to get started in the Buddhist practice, the role of the Dhamma teacher is very important. The Dhamma teacher is the true spiritual friend, the kalyānamitta, who helps us develop our wisdom though insight into things as they really are. The truth revealed in the exchange is the wisdom about the true nature of things.
The reinterpretation of a tradition is a truly global event that does not happen very often in a significant way. Dialogue and teaching may happen on the global stage, but they need not. These latter two kinds of exchange can also occur, and actually do usually occur, at the grassroots level. If the reinterpretation of a tradition is an activity of a noble individual that cuts across national boundaries, dialogue can occur in any community where there are caring individuals who want to more fully appreciate their own religion and the religion of others, and teaching can occur in any situation where there is a Dhamma teacher genuinely concerned about imparting the truths of Buddhism to the student. Dialogue can occur on the international level where there is a Most Venerable Professor Dr. Phra Promhbundit. Teaching of the truths of Buddhism can occur on the international level where there is an Ajahn Chah. But these two kinds of exchanges—dialogue and teaching—can also occur in a community anywhere in the world.
There is a sense in which we Buddhists are all called upon to be missionaries—missionaries as those who engage in constructive dialogue or as those who teach others the truths of Buddhism. We are all called upon to engage, as much as possible, in constructive dialogue with other Buddhist sects and with other religions so we can deepen our understanding of our own religion and better appreciate the teachings of others. We are all called upon to be teachers, each in his or her own way: in an extended sense we are all teachers of the Dhamma insofar as we show others by our good example what it means to life a truly Buddhist life.
Dr.Handy Inthisan
Wat Thai Washington, D.C.
August 5, 2013
