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Buddhist-Christian Dialogue and Action in the Theravada Countries of Modern Asia------233

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Buddhist-Christian Dialogue and Action in the Theravada Countries of Modern Asia------233 Buddhist-Christian Dialogue and Action in the Theravada Countries of Modern Asia: A Comparative Analysis of the Radical Orthopraxis of Bhikkhu Buddhad åååsa and Aloysius Pieris By In-gun Kang, S.J. PhD Thesis Heythrop College, University of London 2012 - 1 - Abstract This thesis constructs a creative Buddhist-Christian dialogue and action, appropriate to the Theravada countries of Asia in the era of globalization. In the face of problems and challenges never experienced before, it asks how Buddhism and Christianity can act as a source of hope to the people who suffer from socio-economic injustice, religio- political conflicts, and environmental crises. It argues that an answer is found in the dialogue between two models of radical orthopraxis: Bhikkhu Buddhad åsa’s Dhammic essentialist praxis for human liberation and Aloysius Pieris’ dialogical integrationist action for justice and peace. Through a comprehensive study of each model, this thesis shows how each thinker develops a liberative spirituality of socio-spiritual transformation by radically returning to the originating sources of their respective religious traditions; and how they engage with the root problems of modern Thailand and Sri Lanka respectively, from their liberative thought and praxis. It is argued that Buddhad åsa’s Dhammic essentialism and Pieris’ dialogical integrationism are not contradictory, but enhance each other as counter-point movements, in their common vision and struggle to build a more just, peaceful and humanistic community. Through a comparative analysis of both models, this thesis reveals how Buddhad åsa and Pieris pursue their shared spirituality of spiritual detachment and social engagement in their respective grassroots communities, Suan Mokkh and Tulana, providing inspiration for our own Buddhist-Christian radical orthopraxis in the challenging situation of neo- liberal globalization. This thesis finally asserts that a more just and sustainable world is being realized by spreading transformative interreligious community movements, engrained in the suffering reality of the poor and the marginalized, through global communication networks. - 2 - Acknowledgements Many teachers, colleagues, and friends have contributed in different ways to the completion of this thesis. I can never repay the debts of gratitude which I owe them. The first and foremost debt is owed to my supervisor, Dr. Michael Barnes, S.J., who has been the academic midwife of this work, through his careful reading and insightful advice all the time. His supervision has always been a perfect balance between gentle encouragement and sharp critique, inspiring me to develop my own ideas and insights with confidence. My second debt is to Ms. Deborah Méndez-Blaauw, my English tutor, for her continuous help not only to improve my writing skills, but also to stimulate my efforts through honest and friendly conversations. I am also indebted to the staff and lecturers of Heythrop Collage, who have provided regular seminars and conferences for research students, through which I and my colleagues have enjoyed a profoundly enriching experience. Special thanks and gratitude must be given to Dr. Aloysius Pieris, S.J., who has been my spiritual guru since I met him in Sri Lanka several years ago. While I was doing my MA in Buddhism at the Postgraduate Institute of Pali and Buddhist Studies, Pieris gave me and two other Jesuits private lessons at Tulana Centre. His creative and stimulating talks helped us deepen our knowledge and experience. In addition, I was privileged to have him as my spiritual director, so that I had ample opportunity to share my innermost thoughts and feelings with him. I am deeply grateful for his wise, compassionate, and consoling words. I also thank Professors Asanga Tilakaratne, Oliver Abeynayake, Toshiichi Endo, and many other lecturers of the Postgraduate Institute of Pali and Buddhist Studies for teaching me Buddhist doctrines and histories. Special thanks must be given to Mr. Sanath Nanayakkara who taught me how to read Pali texts and shared his extensive knowledge of Buddhism with me. Monks and nuns from different countries in the class, especially Cambodian monks, became my noble friends (kaly åˆa mitta ) to help me understand what Buddhist-Christian dialogue means at the interpersonal level. - 4 - During my research trip to Sri Lanka, Thailand, and Cambodia in 2009, I was able to collect the materials used here on Pieris and Buddhad åsa from the libraries at Tulana and Suan Mokkh respectively. I am deeply indebted to the venerable monks and lay members of Suan Mokkh, who kindly guided me in meditation, to look around the place, and access the precious writings of Bhikku Buddhad åsa. Their living example shed light on my search for the correct understanding of their beloved master’s thought and praxis. I am also indebted to Professor Suwanna Satha-Anand of the Department of Philosophy at Chulalongkorn University in Bangkok for her kind and wise advice, as well as for presenting me with her publications on Buddhad åsa and Thai Buddhism. I must also thank the Jesuit community at Xavier Hall for their hospitality and moral support during my study of Thai language and research trip in Bangkok. There are many other teachers and friends with whom I have been in debt since I started my S.T.L. degree on missiology at the Jesuit School of Theology at Berkeley in September 1999. I am particularly grateful to Dr. Philip L. Wickeri and Dr. Eduardo C. Fernández, S.J. for their excellent lectures and thoughtful supervisions of my S.T.L. thesis. Enriching theological discussions I enjoyed in those days have been integrated into the present doctoral thesis. I am thankful to my Jesuit superiors for ensuring time and space to work on this project. Among them, I must give special gratitude to the late Fr. Joon-ho Chae, S.J., former Provincial of the Society of Jesus in Korea, who assigned me to the Jesuit mission in Cambodia and encouraged me to continue my study of Buddhist-Christian dialogue. I thank Fr. Adolfo Nicolás, S.J., the current Superior General of the Society of Jesus, who assigned me to the Buddhist study in Sri Lanka and generously arranged a scholarship for me. I also thank the present Jesuit superiors in Korea and Cambodia, as well as many Jesuit friends and lay collaborators, for their constant encouragement and moral support for my study. Finally, I deeply appreciate the British Jesuit Province for its generous financial support throughout this project. Thanks also to the Copleston Jesuit Community in London for providing the right environment for serious study, animated conversations, and occasional moments of relaxation. And last, my deepest gratitude to Fr. James Hanvey, S.J., for his moral support and prayers as my spiritual director. - 5 - Contents Abstract --------------------------------------------------------------------------------------- 2 Declarations ---------------------------------------------------------------------------------- 3 Acknowledgments ------------------------------------------------------------------------- 4 Abbreviations -------------------------------------------------------------------------------- 8 Diacritics and Emphases ----------------------------------------------------------------- 9 Introduction --------------------------------------------------------------------------------- 11 Part 1 Buddhad åååsa’s Radical Orthopraxis As a Theravada Monk in Modern Thailand I. The Historical Background-------------------------------------------------------------- 22 1. Buddhism and Politics in Modern Thailand---------------------------------------- 24 2. Buddhad åsa’s Life and Work--------------------------------------------------------- 33 3. The Characteristics of Buddhad åsa’s Movement---------------------------------- 42 II. Dhamma Language: Buddhad åååsa’s New Hermeneutic--------------------------- 48 1. The Theory of the Two Levels of Language---------------------------------------- 49 2. Reinterpretation of the Traditional Cosmology------------------------------------ 56 3. Reinterpretation of the Buddhist Doctrines----------------------------------------- 62 4. A Critical Analysis of Buddhadasa’s Hermeneutic-------------------------------- 73 III. Buddhad åååsa’s Radical Thought and Praxis for World Peace------------------ 80 1. The Void-Mind ( chit-wång ): Freedom from ‘I’ and ‘Mine’--------------------- 81 2. Dhammic Socialism-------------------------------------------------------------------- 92 3. Interreligious Dialogue and Collaboration for World Peace---------------------- 104 4. Buddhad åsa’s Critics and His Radical Orthopraxis ------------------------------- 114 - 6 - Part 2 Aloysius Pieris’ Radical Orthopraxis In Dialogue with Buddhism in Sri Lanka IV. The Historical Background------------------------------------------------------------ 123 1. The Socio-Political Situation of Postcolonial Sri Lanka-------------------------- 126 2. Buddhist-Christian Relations in Sri Lanka----------------------------------------- 135 3. Pieris’ Life and Work------------------------------------------------------------------ 143 V. Three Key Concepts: Pieris’ New Hermeneutic------------------------------------ 151 1. The Dynamics of Cosmic and Metacosmic Religiosity in Asia------------------ 153 2. Enreligionization : Christian Engagement with Asian Reality-------------------- 165 3. Buddhist Gnosis and Christian Agape----------------------------------------------- 177 VI. Pieris’ Interreligious Theology for Liberating Praxis----------------------------
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