Newcomers to Buddhism are frequently told that Buddhism isn’t a religion. However, one must employ a very narrow misunderstanding of the word religion in order to exclude Buddhism. Ancient Buddhist doctrine is suggestive of a polytheistic religion. Deities and devotional rites remain an important fact of Buddhist life as far as many practitioners in the heartlands of modern day Asia are concerned…
BUDDHISM IS A RELIGION (AND IT’S NO BAD THING)
“[Buddhism] is neither a religion in the sense in which that word is commonly understood, for it is not “a system of faith and worship owing any allegiance to a supernatural being” – Narada Thera. 
“If Buddhism is not a religion, what then is it? Our reply is: Buddhism is a way of life…” – Dorothy Figen. 
“Buddhism is not a religion at all, in the sense in which the word is commonly understood. It is not a system of faith or worship.” – Bhikkhu U Thittila. 
Newcomers to Buddhism are frequently told that Buddhism isn’t a religion. However, as this essay will hopefully make clear, one must employ a very narrow misunderstanding of the word religion in order to exclude Buddhism from the pantheon of world religions. One must also cherry-pick the Buddha’s “genuine” discourses and discard all others as “accretion” and “syncretism” – a futile task based on erroneous cultural assumptions and liable to result only in bias confirmation. Ancient Buddhist doctrine is suggestive of a polytheistic religion. Religiosity and Buddhadhamma were most likely inextricably linked from the earliest of days, and Buddhism almost certainly would have disappeared from the world had it been otherwise. Deities and devotional rites remain an important fact of Buddhist life as far as many practitioners in the heartlands of modern day Asia are concerned. The mythology and ritualism that we find in the Pali Canon and later Buddhist texts point to a reality beyond words and require interpretation. To deny Buddhism’s religious credentials is disingenuous, unappreciative, and unnecessary.
There’s no scholarly consensus as to what constitutes a religion. However the word religion is conventionally applied to “any cultural system of designated behaviours and practices, world views, texts, sanctified places, ethics, or organizations, that relate humanity to the supernatural or transcendental.”  Moreover, within the realm of religious studies at least, there’s general agreement that such belief systems as Buddhism, Christianity, Hinduism, Islam, and Judaism are religions, and any disputes tend to arise over the religious status of newer fringe movements commonly referred to as “sects” or “cults”. 
Buddhist behaviours and practices
“Buddhist ceremonies and rituals, may not appeal to the self-styled Buddhist purist who wishes to restrict the designation ‘Buddhism’ exclusively to the teachings of the Buddhist scriptures, which he usually interprets in a narrowly intellectualist manner. The fact remains, however, that… these practices form an intimate part of the religious life for the vast majority of devout Buddhist followers, they cannot be lightly dismissed as mere secondary appendages of a ‘pristine’ canonical Buddhism.” – A.G.S. Kariyawasam. 
Familiar rituals common to all major Buddhist traditions include supplication, veneration, and offerings, and it’s widely regarded as axiomatic that the greatest blessing or merit flows from honouring the Triple Gem of Buddha (the teacher), Dhamma (the truth made known) and Sangha (the monastic community). The Buddhist attitude of reverence is saddha (faith, trust, confidence) and it arises from practicing as guided by one’s teacher and by scripture. Saddha isn’t a naive or blind faith with no empirical foundation. Nevertheless, faith and reverence are among the definitive features of a religion and they play an obvious key role within Buddhism also.
Buddhist world view
Buddhism acknowledges no supreme creator as described in the scriptures of theistic religions like Judaism, Christianity and Islam, for example. However, the Buddha’s role as “teacher of gods and humans” (sattha devamanussanam) and “knower of the cosmos” (lokavidu) is loudly proclaimed within the suttas –
“The Buddha teaches deities when they visit the human plane where he normally resides, and sometimes too by visiting them on the higher planes. On some occasions devas and brahmas come to the Buddha for clarification of Dhamma problems. On other occasions the Buddha becomes aware, through his supernormal knowledge, that a god needs some instruction to correct a wrong view or to goad him further on the path to awakening. Then the Buddha travels to the higher plane and gives the deity a personal discourse.” – Susan Elbaum Jootla. 
Buddhist cosmology comprises the blissful heavenly realms of angelic spirit beings (e.g. devas and brahmas), the painful hellish realms of demonic and ghostly beings (e.g. asuras and petas), and the material realms of humans (manussa) and animals (tiracchana).  In this respect, Buddhism resembles the ancient Greco-Roman religious cults and other polytheistic religions.
When comparing Buddhist cosmology and soteriology against the doctrines of religions like Christianity and Islam, there are some important differences worth noting. For example, the various heavens and hells of Buddhism are not permanent abodes for the souls of the deceased. Moreover, among the entire assemblage of divinities there are none who are infallible or immortal. Like humans and animals, the celestials are also destined to experience the sufferings of birth, ageing, sickness and death. Everyone must undergo countless rebirths over many eons and will wander repeatedly through all planes of existence (samsara) until they finally realise the truth of Dhamma, as revealed by the Buddha. Escaping samsara through enlightenment (nibbana or nirvana) is the ultimate spiritual attainment for a Buddhist. These doctrinal teachings of Buddhism are markedly different to the cosmological and soteriological doctrines of other religions, but also very similar in as much as they are addressing universal anxieties about ethical living and the afterlife.
The existence of invisible non-material beings capable of granting favours or inflicting harm remains an important fact of life for many devotees of Buddhism throughout Asia. Such beliefs are consistent with ancient Buddhist scriptures. There is in fact no hard evidence for assuming Buddhist religiosity to be a corruption of the historical Buddha’s teachings –
“A Buddhist who acknowledges gods can thus be cleared of doctrinal incorrectitude… So long as Buddhists continue to treat gods as a kind of supermen, able to grant favours to suppliants, but still ultimately of limited life and powers and subject to moral law, their beliefs are not syncretistic. Belief in gods like this is not logically (or otherwise) incompatible with Buddhist doctrine.” – Richard Gombrich 
Buddhism has its ancient sacred texts just like any other religion. Among this vast quantity of literature is a core of sermons or suttas (the four Nikayas or Agamas) and monastic rules or vinaya that constitute “the essential common heritage of Buddhist thought.”  And while these texts don’t encapsulate all of Buddhism, the contents are believed to date back to a time that’s close to the Buddha, and they are a good place to begin a study of Buddhist philosophy and practice.
The teachings are said to fall into one of three broad categories that are ranked hierarchically according to the relative merits of the benefits they bring. The first of these benefits is welfare and happiness directly visible in this present life (dittha-dhamma-hitasukha), attained by fulfilling one’s moral commitments and social responsibilities. The second benefit is welfare and happiness pertaining to the next life (samparayika-hitasukha), attained by engaging in meritorious deeds. The third and ultimate benefit or supreme goal (paramattha) is final release from samsara into nibbana, attained by developing the Noble Eightfold Path. 
Disciples of the various Buddhist traditions are urged towards spiritual attainments through textual study alongside meditative and ritual practices. Buddhist doctrine is often likened to a raft – essential for crossing the stormy seas of samsara but to be abandoned when the far shore of nibbana is safely reached.
Buddhist sacred places
In common with other religions, Buddhism has its fair share of sanctified places traditionally associated with mythological events. The Buddha himself is believed to have recommended these four sites worthy of pilgrimage –
“Ananda, there are these four places that merit being seen by a clansman with conviction, that merit his feelings of urgency and dismay. Which four? ‘Here the Tathagata was born’ [Lumbini, Nepal]… ‘Here the Tathagata awakened to the unexcelled right self-awakening’ [Bihar, India]… ‘Here the Tathagata set rolling the unexcelled wheel of Dhamma’ [Sarnath, India]… ‘Here the Tathagata was totally unbound in the remainderless property of Unbinding’ [Kushinagar, India]… And anyone who dies while making a pilgrimage to these memorials with a bright, confident mind will – on the break-up of the body, after death – reappear in a good destination, the heavenly world.” – The Buddha. 
All religions have ethics that are rooted in views of the world and the place of humans within it. Such a world view provides a certain legitimacy or rationale to the religious ethical system it inspires.  The same goes for Buddhism as well, as has already been outlined.
The basic ethical precepts of Buddhism are: avoidance of killing, stealing, sexual abuse, harmful speech, and intoxication. These precepts are taught not as divine commandments such as found within the Abrahamic religions – they are instead to be regarded as ethical training rules. Buddhist precepts are to be undertaken voluntarily along with any additional training that teachers may recommend for developing morality, concentration, and wisdom. Gradually, practitioners learn how to avoid stoking the “fires” of heedlessness, aversion, and craving that are said to be keeping all unenlightened beings imprisoned within samsara.
Within Buddhism three criteria are generally used for evaluating actions as either “wholesome” (kusala) or “unwholesome” (akusala). The first of these is the motivation of the action, in terms of greed/non-greed, hatred/non-hatred, delusion/non-delusion. The second criterion is the direct effects of the action, in terms of happiness/suffering. The third criterion is the contribution of the action to spiritual progress, culminating in enlightenment. 
The oft-quoted advice of the famous Kalama Sutta (AN 3.65)  is to “know for yourselves” what’s right and proper instead of relying on scripture, intellect, and authority voices. Unfortunately, discerning the quality of one’s own actions against the above-mentioned criteria is much easier said than done because we humans have an obvious propensity for “confirmation bias.”  The Buddhist Noble Eightfold Path is one of alignment with Buddhadhamma (the Buddha’s revealed truth) for the sake of enlightenment and freedom from suffering. To progress spiritually along the path Buddhists must avoid the pitfalls of delusion, craving, and aversion, and are encouraged therefore to discuss their learning issues with a trusted teacher who will guide them appropriately. In order to keep themselves on the straight and narrow they are also counselled to associate with “wise friends” (i.e. sangha members) and to avoid the company “fools” (i.e. sceptical outsiders). 
Funnily enough, abiding by the revealed truths of an enigmatic and charismatic founder, faith in one’s spiritual guide, and associating mainly or exclusively with right-thinking members of the same community, just happen to be some of the defining characteristics of a religion or cult.
All successful religions have required organisation and infrastructure, and Buddhism is no exception.
Buddhism seems to have started out as an ancient Indian oral tradition (c. 525 BCE) maintained by mendicant monks and nuns, who wandered and taught lay followers in exchange for alms. The clothing they wore, the doctrines they espoused, the rules and rituals they observed, would have marked these ancient Buddhists as different to the members of other religious communities existing at that time. Land and buildings are said to have been donated by wealthy patrons. A council of 500 arahant monks is believed to have convened shortly after the Buddha’s death (c. 480 BCE) in order to appoint a new leader and reach agreement upon matters of doctrine. When King Asoka converted to Buddhism (c. 260 BCE) his lavish patronage apparently swelled the ranks of converts. Many shrines and monasteries were built, and Buddhadhamma was carried beyond India. Doctrines were eventually written down as Buddhism continued to diversify and adapt to new conditions, as exemplified by the various Buddhist traditions we know today.
In modern times, lay Buddhists are still encouraged to practice generosity (dana) and are likely to be roped into various fund-raising activities aimed at covering the maintenance costs of temples, meditation centres, and administrative buildings, and the salaries of teachers and other staff. The support of the laity enables Buddhist organisations to arrange activities such as: the appointment of religious leaders, staff recruitment, dhamma publications, educational courses, retreats, festivals, inter-faith forums, public relations and advertising, chaplaincy, humanitarianism, and various other kinds of political and social activism.
Historically, Buddhism has had both a stabilizing and destabilizing influence upon societies. Buddhist organisations and leaders have generally encouraged conformity with societal norms and values for the sake of harmony and happiness, but have also agitated for change and been drawn into conflicts. The popular image of Buddhism is one of serenity and aloofness from worldly affairs, but like all religions Buddhism has always been involved in nation-building and governance , and continues to take an ethical stance on a diversity of private problems and public issues ranging from abortion to warfare. 
Buddhism and the Supernatural or Transcendental
The ‘Kevatta (Kevaddha) Sutta (DN 11)  is an interesting one because it quotes the Buddha speaking matter-of-factly to a lay follower about past life recollections, telepathy and teleportation, walking through walls and on water, space travel, conversations with the gods, and other extraordinary feats. The Buddha unambiguously declares such powers to be real and explains to Kevatta how a virtuous monk wields them for the sake of his own enlightenment and avoids showing off his psychic skills for other people’s entertainment. This sutta and others like it should be triggering the alarm bells of any Buddhist who believes they aren’t involved in a religion!
All religions value their mythology and, clearly, mythology and symbolism were hugely important to the ancient Buddhists. It’s all too easy for secular-minded readers nowadays to look back upon the mythmakers and rule-makers as being ill-informed about the real world and obsessed with the supernatural. But if we reject their creativity as mere religiosity that’s corrupting and obscuring what the Buddha actually taught, how much Buddhadhamma will we be left with when all the myths and legends and rituals have been stripped away and consigned to the dustbin of history?
“A myth… is true because it is effective, not because it gives us factual information. If, however, it does not give us new insight into the deeper meaning of life, it has failed. If it works, that is, if it forces us to change our minds and hearts, gives us new hope, and compels us to live more fully, it is a valid myth. Mythology will only transform us if we follow its directives. A myth is essentially a guide; it tells us what we must do in order to live more richly. If we do not apply it to our own situation and make the myth a reality in our own lives, it will remain as incomprehensible and remote as the rules of a board game, which often seem confusing and boring until we start to play – Karen Armstrong. 
Ancient religious thinkers weren’t the superstitious fools that modern day atheists make them out to be! The mythmakers weren’t in the business of creating factually accurate narratives like our modern day historians, or providing factually accurate models of reality like our modern day scientists. They were engaged in a much higher purpose, which was to open people up to experiencing new ways of being.
The colourful fables and rituals that we read in the ancient scriptures of Buddhism (and other religions) are symbolic of a reality beyond words, to be known intuitively as opposed to being known historically through verbatim eye-witness reports or scientifically through the results of repeated experimentation and measurements using sophisticated devices. It’s important to remember also that Buddhist suttas and commentaries weren’t always intended for the ears of lay persons seeking either good fortune or stress relief or existential consolations – more often than not they were recited for the benefit of reclusive monastics well-trained and serious about attaining enlightenment. The myths, legends, and ritual symbolism that we find in Buddhist texts are the literary equivalent of mind-altering substances like ayahuasca and LSD. It would have been incumbent upon the Buddha’s disciples to listen, memorise, interpret, and wisely incorporate this powerful imagery into their daily practice.
Discarding the religiosity of Buddhism reduces it to a dry-as-dust practice of mindfulness-based stress reduction light years away from the Buddha’s transcendental experiences. For sure, we shouldn’t be taking the suttas at face value as that would amount to blind faith. And there’s nothing much wrong in settling for something a lot more down to earth instead. But on the other hand, what if the Buddha’s right? Unfortunately we’ll never know if we’re not feeling inspired by his liberating message and eager to break free from our own samsaric prison into the unconditioned realm of Nibbana – blissful deathlessness that he assures us is real and attainable right now.
To be free of suffering like the Buddha we must first aspire to become just like him, and for that we need saddha. Our trust and confidence in Buddhadhamma is never likely to grow much if we can’t learn to put aside doubts and expectations and apply right morality, concentration, and wisdom to religiosity that most likely has always been a defining feature of Buddhism and was intended to be used purposefully for transforming ordinary lives into extraordinary ones.
Newcomers to Buddhism are frequently told that Buddhism isn’t a religion. One can only imagine their bewilderment and frustration when they eventually get around to reading, for example, those ancient Buddhist accounts of divine judgements by Yama, “King of Death”, and his entourage of “Hell Wardens” who dutifully inflict an assortment of gruesome tortures upon the wrong-doers! 
Ancient Buddhist doctrine bears the hall marks of a polytheistic religion and religiosity remains an important feature of all major Buddhist traditions. One must employ a very narrow misunderstanding of the word religion in order to exclude Buddhism. One must also cherry-pick the Buddha’s “genuine” discourses and discard all others as “accretion” and “syncretism” – a futile task based on erroneous cultural assumptions and liable to result only in bias confirmation. To insist that Buddhism isn’t a religion is to maintain a view supported neither by historical evidence nor by the traditional practices in places where Buddhism remains strongly represented.
Given conventional understandings of the word religion, the evidence of ancient scriptures, and the traditions of deity veneration that remain visible today throughout most of Buddhist Asia, to deny Buddhism its rightful place among the major world religions strikes me as irrational, disingenuous, unappreciative, and a disservice to those who have yet to discover the delights of Buddhadhamma.
 ‘Buddhism In A Nutshell’ by Narada Thera. Access to Insight (Legacy Edition), 30 November 2013. Ch 3.
 ‘Is Buddhism a Religion?’ by Dorothy Figen in ‘Beginning Insight Meditation and Other Essays’ by Dorothy Figen. Buddhist Publication Society, 1980.
 ‘The Meaning of Buddhism: Fundamental principles of the Theravada doctrine’ by Bhikkhu U Thittila. The Atlantic, February 1958.
 ‘Religion’ in Wikipedia (last edited 4 August 2017).
 Sociology Themes and Perspectives (7th Ed) by Michael Haralambos and Martin Holborn, Harper Collins Publishers Ltd, 2008, p. 396.
 ‘Buddhist Ceremonies and Rituals of Sri Lanka’ by A.G.S. Kariyawasam. Access to Insight (Legacy Edition), 1 December 2013.
 ‘Teacher of the Devas’ by Susan Elbaum Jootla. Access to Insight (Legacy Edition), 30 November 2013.
 ‘The Thirty-one Planes of Existence’ edited by Access to Insight. Access to Insight (Legacy Edition), 30 November 2013.
 Precept and Practice: Traditional Buddhism in the Rural Highlands of Ceylon by Richard F. Gombrich. Clarendon Press, 2009, pp. 55, 58.
 The Foundations of Buddhism by Rupert Gethin. Oxford University Press, 1998, p. 43.
 In the Buddha’s Words: An Anthology of Discourses from the Pali Canon edited and introduced by Bhikkhu Bodhi. Wisdom Publications, 2005, pp. 108-109.
 ‘Maha-parinibbana Sutta: The Great Discourse on the Total Unbinding’ (DN 16) translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
 An Introduction to Buddhist Ethics by Peter Harvey. Cambridge University Press, 2000, p. 1
 Ibid p. 46.
 ‘Kalama Sutta: To the Kalamas’ (AN 3.65) translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
 ‘Confirmation Bias’ in Wikipedia (last updated 3 August 2017)
 ‘Lohicca Sutta: To Lohicca’ (DN 12) translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
 ‘Association with the Wise’ by Bhikkhu Bodhi. Access to Insight (Legacy Edition), 5 June 2010.
 In the Buddha’s Words: An Anthology of Discourses from the Pali Canon edited and introduced by Bhikkhu Bodhi. Ch. 4.
 An Introduction to Buddhist Ethics by Peter Harvey.
 ‘Kevatta (Kevaddha) Sutta: To Kevatta’ (DN 11) translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
 A Short History of Myth by Karen Armstrong. Canongate Books Ltd, 2005, p.8.
 ‘Devaduta Sutta: The Deva Messengers’ (MN 130), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
’10 Misconceptions about Buddhism’ by Robert E. Buswell Jr. and Donald S. Lopez Jr. Tricycle, November 18, 2013, #1, #2, #5.
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‘Association with the Wise’ by Bhikkhu Bodhi. Access to Insight (Legacy Edition), 5 June 2010.
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‘Buddhism In A Nutshell’ by Narada Thera. Access to Insight (Legacy Edition), 30 November 2013. Ch 3.
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‘Kevatta (Kevaddha) Sutta: To Kevatta’ (DN 11) translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
‘Lohicca Sutta: To Lohicca’ (DN 12) translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
‘Maha-parinibbana Sutta: The Great Discourse on the Total Unbinding’ (DN 16) translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.
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