"Philosopher's Buddhism"

Before I took refuge I identified as a run-of-the-mill atheist. Don't get me wrong, I'm still an atheist, but not only the label, but my view of that label occupy a different niche in my life now. My atheism is incidental rather than integral, and my view of labels is "helpful if limited" if only because conventional language, while it has it's use, can only lead to wrong view if relied on as absolute.





I had a strong interest in seeing the debate between religions. I suppose that urge is still there in a way though I try to fashion it into teaching rather than intellectual combat, and to that end, nearly every day, I have discussions with a friend who, at one time, was a Reformed Christian who was very interested in presuppositional apologetics. He has since abandoned that philosophical dead-end, but he still holds to the idea of the "philosopher's god." While I personally feel that is the last way to try and rescue a ruined concept, nonetheless, I think there can be said to be a parallel between the Buddhism I try to practice, both in terms of the way I learn Dhamma, and in the way I meditate on things. On that note, one of the accusations I've seen leveled against some of the more high-profile Christian apologists is the charge of  "sophisticated theology," that is, holding to a picture of god that's very informed and abstract but bears no resemblance to the way in which those beliefs are held by your average layman.

This still seems true to me; that is to say, that the religious philosophy of the average believer, and not just in Christianity, but across the board, could be said to be less informed than whatever clergy any given religion has. This shouldn't be surprising. All religions have a body of teachings and commentary whose grasp is essential. This may also include sub-classes and specialties. This process may take years. While the average ordination time in Buddhism varies from school to school, it is still years. And all religions have heirarchies in terms of involvement, administration, and transmission of teachings.  For me, it has been half a decade to get to the point where I feel competent teaching from the suttas.

However, my participation as a layman brings me into contact with many of the Thai followers around town, and I've heard from a few of them that I should be a monk given my interest in dhamma and meditation. One of them described it as boring. He was happy with the role that lay followers have been prescribed and executed for millenia in Buddhist countries.

Given the amount of time I've invested and my close association with other Buddhists, both monks and upasaka, I'm reasonably sure that my approach is quite different than that of many native Buddhists, though not that much from western Buddhists even while I tend to be among the few who hew to the Theravadin school rather than Zen or Vajrayana. I've tried my best to learn Dhamma and it's proper meaning from learned monks from all times and parts of the globe.

Thus I feel weak to the criticism that I have a "philosopher's Buddhism." By delving so deeply into the primary sources, ancient and new commentaries, textbooks and the like, I've erected an edifice that bears little resemblence to the framework that informs the ethical choices of my peers in refuge.

This is probably true, and I'm not saying that it makes me better, as that could easily be turned on me by pointing out that I haven't gone forth. I suppose what I'm getting at is that while I've tried to understand it as best I can, given the sympathy I have to Theravadin teachings, I've tried to cleave to orthodoxy as much as possible while being able to acknowledge my doubt and uncertainties, so while I may be more informed, I've tried not to impart my own interpretation onto the teachings as they are very specific and address a number of points, issues, and clarifications in detail.

The main difference to me, as pointed out above is that this isn't my interpretation but my attempt to assimilate the dhamma in the way it has been taught and contextualized throughout the millenia since the Buddha discovered and transmitted it to those without dust in their eyes.

May all beings be happy and free from suffering.