There are definite consequences for suppressing the truth about God, a truth that even Buddhists innately know (Rom. 1:18-32). To live contrary to the truth will, sooner or later, also bring suffering into one's life (Gal. 6:7). In fact, as noted, in the end Buddhism causes the most terrible form of suffering imaginable: eternal suffering. While Buddhism seeks to put an end to suffering, it maintains this can be accomplished apart from the cross. Such an attitude will only insure suffering for those who adopt it. The only means to truly end suffering is to look at, and accept, the suffering at the Cross (Jn. 3:16).
The simple fact is that Buddhists cannot destroy their "image of God," their ego, or their personality. They will exist eternally after death. And outside of Christ, they will not end their suffering.
From a Christian view, the irony here is that the two greatest desires of the Buddhist are the two things that can never be attained: cessation of personal existence and cessation of suffering. As long as one remains a Buddhist one can do nothing to prevent the former and can only insure the latter. The one thing that will end their suffering (faith in Jesus' atonement) is rejected on philosophical and "theological" grounds.
Buddhists need to know that personal immortality is a possibility, without the necessity of a concomitant suffering. In fact, God has promised this as a free gift to those who believe in his Son (Jn. 6:47).
The fact that the gift is free means it cannot be earned. Buddhists, of course, hope to gain merit in this life by pilgrimages to Buddhist temples, assisting monks, giving alms to the needy, preaching Buddhism, etc. One also strives to attain nirvana by one's own efforts. But it is precisely this kind of works salvation which is so condemned biblically:
For we maintain that a man is justified by faith apart from works of the Law. (Romans 3:28)
to the one who does not work [for salvation] but, believes in him who justifies the ungodly, his faith is reckoned as righteousness. Just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works. (Romans 4:5, 6)
But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! (Galatians 1:8)
Nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified. (Galatians 2:16)
Finally, above all else Buddhism is an experientially based religion founded in subjectivism. Its "confirmation" lies in the realm of inner experience, not divine revelation.
Buddhism is not primarily a religion of faith or obedience to a superior being. It stresses the importance of personal experience of the goal. While in the earlier stages of the religious life the Buddhist must of necessity take the teachings of Buddhism on faith, it is agreed that finally these teachings must be validated through the experience of enlightenment and nirvana.[15]
Buddhism...does not make a strong distinction between objective and subjective reality....[16]
How can any Buddhist have the assurance of final success based upon a highly speculative philosophy sustained only by mystical experience? Apart from the subjective experience of a mercurial "nirvana," Buddhism offers not the slightest bit of evidence that its religious doctrines are true. And if, in the end, no one ultimately exists to experience nirvana, what's the point?
In conclusion, perhaps we may best close by citing the Buddha once again: "Do not believe [me] merely because I am your master. But when you yourselves have seen that a thing is evil and leads to harm and suffering then you should reject it." Buddhism itself, unfortunately, fits the description because it denies the one true God to whom glory is due, it denies the Son of God who gave his life for us, and it denies man himself as an illusion and the moral standards by which a society is blessed. Based on the Buddhas own words then, Buddhists should logically reject Buddhism. But the Buddha also went on to say, "And when you see that a thing is good and blameless, and leads to blessing and welfare, then you should do such a thing."[17] Buddhists, then, who agree that Christ was good and blameless, should consider His life and words far more more soberly than they do. And Buddhists who agree that Christianity has far outstripped Buddhism in positive social works, and accomplished great good for mankind, should also look more closely at its message.
Buddhists may indeed be content to live within the confines of the Buddhist worldview. But look what they are missing--eternal life in heaven! Unfortunately, continued indifference to Jesus will cost one dearly. As Christians, we have the privilege of sharing the truth about Jesus with our Buddhist friends, in the hope that they too may inherit eternal life. What could be more wonderful for a Buddhist?
Notes
Erricker, pp. 2-3.
J. I. Packer, Hot Tub Religion, p. 22.
Charles Prebish, Buddhism: A Modern Perspective, essay, p.21.
Edward Conze, Buddhist Thought in India, p. 262.
In our Encyclopedia of New Age Beliefs we showed how Eastern philosophy logically increases evil by denying that evil has any reality and maintaining the disciple must go beyond good and evil to find enlightenment (Chapters on Altered States of Consciousness, Eastern Gurus, Enlightenment, Meditation, Yoga.)
Robert E. Hume, The World's Living Religions, p. 73.
In F. L. Woodward, Trans., Some Saying of the Buddha (New York: Oxford University Press 1973), p. X. X. I. I.
Dom Aelred Graham, Conversations: Christian and Buddhist, p. 172; T.N. Callaway, Zen-Way, Jesus-Way, pp. 147-48.
Kenneth S. Latourette, Introducing Buddhism (1956), p. 59.
Erricker, p. 51.
Ibid.
J. Isamu Yamamoto, Beyond Buddhism (Dowers Grover, Il: Intervarsity Press, 1982), p. 118, 123.
e.g., C. Burrows, "The Fierce and Erotic Gods of Buddhism," Natural History, April, 1972, pp. 26 ff.
TB, p. 20.
Francis H. Cook, "Nirvana" in Prebish (ed.), p. 133.
Walt Anderson, p. 36.
Kalama Sutta, in D.T. Niles, Buddhism and the Claims of Christ, p. 20.
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