Buddhism and God

It is hard to get a clear and consistent view from followers of theistic religions as to the meaning of the word 'God' even though it is a word used frequently in speech and scriptures. Many modern theists would scoff at the idea of a superman with a beard - a sort of cosmic Father Christmas who gets angry and does some horrible things as well as being nice to us. However, the most dominant depiction of God in the Bible is a god of violence and vengeance who fits this sort of image.
Moreover, once we move away from the 'cosmic being' approach things get more confusing. 'God' can be a word to simply refer to all that is good; or a mystical force (the holy spirit); or the complex Trinitarian doctrine, or to refer to a general belief in religion, or to refer to a powerful subjective or mystical experience. The word may also be regarded as a non-realist social construct in post-modern groups such as the Sea of Faith. God may also be regarded as a personal being with whom we build a relationship and can be guided by, or as a powerful being who set everything in motion and then left the scene (the deist god). There is also a strong thread within some theistic religions that says that 'God' is unknowable and indefinable.

It is hard to see how anyone can claim that god either does or does not exist without first clarifying what is meant by the word. Somewhat surprisingly, even though there is so much confusion and disagreement as to what the word 'God' means, some followers of theistic religions claim to be intimately connected to, and guided by, 'God' . We should maintain a deep and healthy scepticism about such claims. Humanity is very prone to irrational delusions. Some people seem able to believe in, and to fiercely defend, just about anything.

There is such confusion over the meaning of the 'God' word that it might be a good idea to stop using it. The interesting thing is that it is perfectly possible to lead a rich, fulfilled and virtuous life, to experience profound states of understanding and what might be called 'mystical union', without any belief in 'God'. Even if the idea of 'God' can be used wisely, it comes with such a legacy of dogmatism, irrationality, and confusion, that it may be best avoided.

Frequently Asked Questions on Buddhism and God

Q1. Do Buddhist believe in a creator God?

A. Buddhists can believe all sorts of things - there is no authority in Buddhism which checks or enforces certain specific beliefs, and there is a rich variety of differing Buddhist traditions. Buddhist teachings encourage us to be aware of what our beliefs are and to understand these as being impermanent and conditioned mental formations. There are also teachings to help us test whether a belief is unwholesome or wholesome.

But it is true that the Buddha did not base any of his teachings on the idea of a creator God. He also made it clear that he was a perfected human and that his teaching was for humans ....and Gods. Gods (or devas) do feature in early Buddhist teachings and in Buddhist Cosmology, but primarily as examples of other types of beings, who inhabit other realms, but who are also subject to rebirth, suffering and death.

Q2. If Buddhism is not based upon God can it still be a religion?

A. This depends upon how we define ‘religion’ and to some extent does not matter too much, (perhaps we should call it a philosophy?) but some understand Buddhism to be a religion, or to at least to meet the need that religions do. A religion is often defined as involving the worship of a transcendent God and to have a supernatural outlook. So that Humanism is not a religion because it bases its approach purely on a naturalistic view - it believes that all that we can normally see and experience is all that exists.

Buddhism also has a largely naturalistic worldview; the transcendent aspect of Buddhism is called nibbana (Pali) or nirvana (Sanskrit). (Transcendent is used here to denote an experience or understanding which is beyond the scope of ordinary everyday thinking, not to imply a supernatural reality). The Buddha did not define this too much or personalise it or give it a gender, consequently Buddhism has avoided much of the conflict and interminable confusion that is associated with definitions of ‘God’. Buddhism is best described as ‘Non-theistic’. This means that it does not use ‘God’ to describe transcendent reality and the whole idea of 'god' is not necessary to give meaning to life and to support spiritual enlightenment..

Q3. If there was no creator God how did the universe start? Surely it must have had an initial cause?

A. Why? How the universe started and how we come to be in our situation is a complex question. Opting for the simplistic idea that something must have created the world looks to me like an inadequate answer that does not do justice to the incredible wonder and mystery of the world. Maybe the universe did not have a start? Maybe it moves through long cycles of expansion and contraction? What created the creator God? If he has always existed then why could the universe not always have existed?

Q4. So it looks like the God idea does not really feature in Buddhism?

A. Well it depends how you define ‘God’. If you define it as the label for the realisation of ultimate truth (an interpretation that some Christian and Islamic mystical traditions might agree with) then it is close to the Buddhist nibbana. If, however, ‘God’ is defined as some sort of objective real being who created everything and has a leading part to play in our spiritual lives by rewarding and punishing us, then this is of no interest in serious Buddhist practice. However, early Buddhist thought does recognise many realms, one of which is the human realm and others which are occupied by gods. These gods have pleasant and long lives, and they may interact in a limited way with the human realm, but eventually they die and get reborn.

MAHAMANGALA SUTTA

(DISCOURSE OF THE SUPREME BLESSINGS)
Note that this sutta is shown with the Pali verses and an English translation
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's park. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. On approaching, having bowed down to the Blessed One, she stood to one side. As she stood to one side, she addressed him with a verse.

Bahu deva manussa ca
Mangalani acintayum
Akankha-mana sotthanam
Bruhi mangala muttamam

Many deities and humans, yearning after good,
have reflected on Blessings.
Pray, tell me the Supreme Blessings.

Asevana ca balanam
Panditanan ca sevana
Puja ca puja-niyanam
Etam mangala muttamam

Not to follow or associate with the foolish,
to associate with the wise,
and honour those who are worthy of honour.
This is the Supreme Blessing.

Patirupa-desa vaso ca
Pubbe ca kata-punnata
Atta samma panidhi ca
Etam mangala muttamam

To reside in a civilised place,
to have done meritorious actions in the past,
and to have set oneself on the right course
This is the Supreme Blessing.

Bahu saccanca sippanca
Vinayo ca susikkhito
Subhasita ca ya vaca
Etam mangala muttamam

A good education, accomplished in many skills,
well disciplined
and pleasant speech.
This is the Supreme Blessing.

Mata pitu upatthanam
Putta darassa sangaho
Anakula ca kammanta
Etam mangala muttamam

The support of mother and father,
the cherishing of spouse and children
and peaceful occupations.
This is the Supreme Blessing.

Danam ca dhamma-cariya ca
Natakananca sangaho
Anavajjani kammani
Etam mangala muttamam

Liberality, righteous conduct,
the helping of relatives
and blameless action.
This is the Supreme Blessing.

Arati virati papa
Majja-pana ca sannamo
Appa-mado ca dhammesu
Etam mangala muttamam

To cease and abstain from evil,
to avoid intoxicants
and steadfastness in virtue.
This is the Supreme Blessing.

Garavo ca Sovacassata,
Samana nanca dassanam
Kalena dhamma sakaccha
Etam mangala muttamam

Patience, humility,
contentment and gratitude,
hearing the Dhamma at the right time
This is the Supreme Blessing.

Tapo ca brahma cariyaca
Ariya sacana dassanam
Nibbana sacchi kiriyaca
Etam mangal muttamam

Self-control, the holy life,
perception of the Noble Truths
and the realization of Nibbana.
This is the Supreme Blessing.

Putthassa loka dhammehi
Cittam yassa na kampati
Asokam virajam khemam
Etam mangala muttamam

A mind that, when touched
by the ways of the world,
remains steady, unstained, sorrowless, and at peace.
This is the Supreme Blessing.

Eta-disani katvana
Sabbattha maparajita
Sabbattha sotthim gacchanti
Tam tesam mangala-muttamamti

Everywhere undefeated
when acting in this way,
people go in well-being:
These are the Supreme Blessings.

Sutta Nipata II.4