A Buddhist Reinterpretation of the Passover Haggadah
It’s no secret that Jews make up a substantial proportion of the modern white Buddhist population, there even exists a term for such converts - “Jubu”. While a term myself and many other people like me identify with, it has never really been more than a signifier of ethnic origin, largely due to the general incompatibility of Jewish and Buddhist doctrine in their approaches to and conclusions from their respective analyses of the world. However, throughout history Buddhism has shown to be accepting of cultural differences and adapt to the specific needs of a people group, and Jews are no different. For this reason, I have created an adaption of the Jewish practice of the Passover seder and its liturgy suited for a Buddhist understanding of reality.
The actual text in PDF format is provided below.
COMMENTARY
The rationale of ritual foods meant to replace seder items is as follows
Sukaramaddava (either pork or edible roots) meant to replace Zeroa, a roasted lamb shank. The lamb shank represents the sacrifices made in the Temple of Jeruslaem, so the last meal of Shakyamuni Buddha, symbolizing the sacrifice of his rupakaya physical form, felt appropriate.
Sliced mango to replace charoset, a sweet fruit and nut paste. The paste represents the mortar used to construct the pyramids, whereas the mango, being a boreal fruit, represents the key role that the forest played in the earliest days of the sangha.
Citrus peel to replace maror, bitter herbs. The herbs represent the bitterness of slavery faced by the Jewish people in Egypt, and the bittersweet taste of the citrus peel represents the worldly pleasures one must renounce to obtain ultimate bliss.
Barley and honey balls replace karpas, vegetables. Karpas symbolize new beginnings, simlar to how barley and honey balls were the first meal eaten by the Buddha following his enlightenment.
Alcohol to replace beitzah, a roasted boiled egg. The egg symbolizes the cycle of life and death that must be broken out of to reach heaven, similar to how the alcohol represents the three poisons, which if applied correctly, can create a dharmic path.
Rice cakes in place of matzah crackers, mostly due to them being available and eaten in the time of the Buddha
Salt water that represents tears is replaced by sitting on the floor, as it is improper view and conduct to understand asceticism and renunciation as a sorrowful endeavor.
Three cups of saffron water replacing the traditional four cups of wine, to symbolize the three refuges of Buddhism: the Buddha, Dharma, and Sangha.
Buddhism is a diverse religion, and as such, prayers for things like blessing food, water, and candles can vary wildly geographically. To accomodate for this, I have made note of when prayers should be done in a practicioner’s language.
The metta sutta, a discourse on compassion for all sentient beings, is meant to replace the thanksgiving prayer “Shehecheyanu”.
To replace cleansing by handwashing, practicioners instead perform prostrations to purify karma.
The story of Passover is replaced with the Dhammacakkappavattana sutta, the first one taught by the Buddha. The “four questions” and “four sons” are replaced by explanations of the Four Noble Truths and the Six Realms of Cyclic Existence respectively.
Daynenu retains its iconic melody, just with lines paying homage to all Buddhas and enlightened beings.
The order of eating the citrus peel and “sandwich” with the mango is a reflection of eating the maror followed by the “sandwich” of matzah and charoset.
Following the normal dinner, instead of praises to god, the uneaten ritual food is sent to the host’s home altar, where it is offered to the Buddha, Dharma, and Sangha. Then, one thousand and eighty repetitions of the name mantra of Shakyamuni Buddha: Om Muni Muni Maha Muniye Svaha. This is followed by a dedication of merits, after which the feast officially concludes.