The Buddhist attitude towards other religions

As far as the Buddhist attitude towards other religions is conserved the Brahmajala Sutta
should be mentioned here that Buddhists classification of the religious-philosophic
environment of Buddhism mainly as it is given in the Brahmajala Sutta. The Buddha did
not believe in distributing redinmate transcendental wisdom for everyone what he wanted
is people to get at the dhamma by themselves paccattam vedi tappo.
!hen some presented a theory the Buddha would naturally as" him do you "now and
see this yourself. #n the $alama Sutta% he advised $alama not to accept things on the
ground of tradition% hearsay% conformity% with scriptures% respected to the teacher etc. The
Buddha has done his best to avoid such as situation among the founders of religions.
!hen we discuss this topic% it is better to "eep our eyes on the word of the Buddha
saying that the Buddha was the only teacher who did claim to be other then a human
being% pure and simple.
&ther teachers were either god or his incarnation in different form or inspired by him.
The Buddha was not only a human being but he also claimed no inspiration from any god
or e'ternal power either he attributed all his reali(ation attainments and achievements to
human endeavour and human intelligent. A man and only a man can become a Buddha.
!e have to get Buddhist attitude to reason and logic clear. #t seems that the Buddha has
given weight to reason against dogmatism. !hen we concern about the concept of )od
Buddhism totally refused that idea.
The greatest scholar *ajime +a"amu"a observes this concept of god according to
Buddhism faith becomes superstition when it is not e'amined by reason )otama was
described as a one who reason according to the truth rather then on the basic of the
authority of the ,eda or tradition. So Buddhism does not try to establish truth or convey it
solely depending on logic or reasoning. #t is always mentioned that truth is something to
be reali(e for oneself and something difficult to communicate the -uestion was as"ed by
Sa""a of the Buddha and the answer given was as follow.
/any fourfold in the world lot of gods in this many spherical worlds whichever sphere
the beings touch or fine that the ascetic too severing in only in true. The rest of false them
there is no agreement any religion people on theories% morality will and god. 0.+ ,ol ii.
1age 232.
This passage is very important as it reveals many things about the Buddhist attitude to the
teaching of others. The Buddhas cognition of the genuine nature of the teacher is fairly
obvious here. *e recogni(es the ulti- dimensional aspect of the world. And the possibility
of a truth see"er getting at aspect only and forming a view on the basic of it. This is based
on meditation e'periential grounds and not on logical ground.
So there is no attempt here to belittle other religion but rather called for further insight.
&ne is a +alanda a promenade and wealthy householder name 4pali a well "nown lay
disciple of +agandha +ataputta was e'pressly sent by +igandha himself to # meet the
Buddha and defeat him in argument him in argument on certain points in the theory of
$amma because the Buddhas views one the subject were different from taught of
/ahavira -uite contrail to e'pectation. 4pali at the end of discussion was convinced that
the views of the Buddha were right and taught of his master were wrong.
So he begged the Buddha as"ed him to reconsider it and not to be in a hurry for
considering carefully is good for well-"nown li"e you. when 4pali e'pressed his desire
again the Buddha re-uested him to continue to respect and supported his old religious
teachers as he use to.
#n fact the Buddha was accommodating in his attitude good teaching. &ne a devaputta
was a religious teacher in his previous life came to the Buddha and uttered some stan(a.
The Buddha found them to e'pound good morals. *ence he commanded them to be
learnt and studied by the mon"s. +ot only this but also Buddha e'pounded good samana
practices as ,asavasa and recommended every mon"s must follow.
There is an evidence to suggest that the Buddhists were welcome at non Buddhist
gathering places because they were "nown as people who tal"s sense when the Buddhist
lay man called Thapati was approaching 4gghamana monastery the mon"s were
reported to hive taught how nice if he visit us seeing that we are silence.
5ulasa"unutayi said to Buddha when the later visited him% when you visit us me and my
followers waited an'iously thin"ing that if the Buddhas say some thing we will listen to
him. ,acchagotta welcome the Buddha to his lotus monastery saying come in venerable
sir% welcome sir% it is long time # see you since you have done the same "ind gesture. The
seat is ready please sit down sir /.+.
The Buddhist attitude towards other religions can be further seen following statement. #t
is stated in Buddhist Sutta that you should train yourself whatever doctrine% # shall train
yourself% thus whatever doctrine # shall hear connected with what is good to him% # shall
listen attentively investigates objectively reflect upon and upon this concentrate hole
handily.
#n the Brahmajala Sutta the Buddha advises mon" if other is spea" against me or against
the 0hamma or the Sangha you should on the account either have a grudge against them
or suffer heaviness of heart or feel evil.