Professional Documents
Culture Documents
Hiroshi Kanno
THE JOURNAL
OF
ORIENTAL STUDIES
Vol. 16
0ctober, 2006
Hiroshi Kanno
The Problem
N the contemporary world, the signiacance of the dialogue of civiliza-
tions
Hick,s pluralism is a hypothesis designed to be a foundation for the dialogue of religions, an attempt to prevent harmful, uselessghting among
religions.
on the other hand, John Hick criticizes inclusivism for not renouncing the old exclusivist dogmal His pluralism can be called a certain kind
of inclusivism, however, one that assumes uultimate realityn as a central
concept To speak metaphorically,there aa Plurality of ways which
ism which afBrms the diversity of religions, I think that this image is
139
THE
being lgnOrant Rather, such devotees are likely to pour out their ener-
The dialogue of re
the world and their fellow htlmanS Without the least regret, and we need
of religions is likely
Hick's pluralism for some kinds of followersI If they can share with
other certain secular values, such as respect for humanrights and protec-
tion of global environment, even though they fall into groups whose
inclusivism is criticized by Hick, I think they can JuStiably sit at a table
paperaims to enable
stding of the prob
1=csh:e:fsfee.rafOOft:h:i
indicates that some kinds of faith were established on entirely transcendentalbases such as revelations deriving from God or the enlightenment
guages and teminology that lies within the range of our own recognition, as well as our own experiences. Anyone being able to do so, even
those whose standpoint is exclusivist, can participate in at least certain
TggoefshP.aE
to this problem is q
tion, and issue offood supply, etc" I think that scientibc and social-
Means Chapter. 7
famous doctrine oi
ism, not to mention simple human greed, sometimes renders such solu-
h the Iducl
guidance for their followers, religions are expected to share theirknowledge of the serious problems facing the human race and their solutions,
iIONS
excavate the meaning and the spirit of the dialogue of religions on the
basis of each of our various religious traditionsl Otherwise, the dialogue
:ed on non-pluralistic
he meaningfulness of
paperaims to enable followers of the Lotus Shtra to deepen their understanding of the problem of dialogue of religions as well as to make it
nity.
i history of religions
on entirely transcenof the egbtenment
ne this unbridgeable
bXclusivism makes it
necessary before the specic content of early (ie, pre-Mahayna) Bud-
Fidualmay choose to
Lefedhkgl:nd;S edxopc,:etsi
to the needs of thegiven age and reglOn Generally speaking, some criticisms of established ideas must be included in the background of any
articulation of new ideas. How did the Lotus Shira COmPrehend the past
ieabie alto.edaostsoc,e:V;
history of Buddhism and thereby generate its own distinctive standpoint? This problem is related to the position of the Lotus Shtra in the
solution. However,
and racial chauvin_
the suggestion that the doctrine of the Lotus Shira most directly related
to this problem is the idea of the Hone vehicle" expounded in the Skillful
Means Chapter The concept of the "One vehicle" isalso the most
famous doctrine of the Lotus Siitra. Allow me to explain its meaning by
of religions occupy
Ld rehgions provide
in the sequential Skillful Means Chapter he arises from that samdhi and
addresses Sriputra After pralSlng the greatness of thewisdoms of the
Buddhas, he states, The true chwacteristics ofall the dhannas (ie,
supreme merits which are perfected by the Buddhas and compose the
Buddha preachede 1
Buddhas"5 Then, Sariputra asks the Buddha three times to preach the
arrogant monks, nuns, laymen, and laywomen leave the assembly, refusl
lng tO listen any longer6 At the time the Buddha does not stop them
practitioners,e vo
from withdrawing, and he states that it was well that these persons of
made up solely of the steadfast and truthful. He then elucidates the rea-
himself, emerge in the world for the purpose of accomplishing one sin-
e:A:piacdfnp:.eu:ndo:ttdOg
gle important task. This task is to open the door of Buddha wisdom7 to
all living beings, to show the Buddha wisdom to them, to cause them to
awaken to the Buddha wisdom, and to indtlCe them to enter the path of
Buddha wisdom h other words, the scnpture clearly states that the
:H:ueeaec:il;oduEsdha%b;igs:a
in ac.C:redve?,iT.Tehher
?t eteedanatt ds:s sq
and Parable Chapter, gods in the assembly say about this message, "h
the past at Vrasi the Buddhast turned the wheel of the Law. Now
he turns the wheel again, the wheel of the unsurpassed, the greatest Law
the teaching of the `One vehicle'of the LDtuS SBira with therst tuming
ly to attain Buddhah
t attain BuddhahoJ
request and went to Deer Park to teach theve practitioners who had
combininge two tt
tuming of the wheel of the Law; and in contrast the preaching of the
"One vehicle" in the Skillful Means Chapter of the Lotus Shtra is
described as the second turning Of the wheel of the unsurpassed Law
If theaim of the emergence ofkyamuni Buddha is to enable all liv-
-).
1GIONS
response,ve thousand
LDtuS Siitra explains that befre the Buddha expounded the Lptus Sdtra,
respectively That is, the four noble truths, the twelve-fold chain of caus-
es and conditions, and the six paramitas constituted three different sets
and Buddha. Furthermore, the Lotus Sdira reveals that the Buddha's prethree times, including
expedient and not of absolute truth value In other words, the Lotus
of Buddha wisdom7 to
shtra explains that the Buddha could not preach the teaching that any-
em to eItere paof
L an arhat r a p,atyek-
and they remained convinced that teachings which had been g"en them
were true. At this stage the teachings presented by the Buddha are
eat reason" is a direct
regarded as true by the disciples, for whom the comparison between true
and expedient does not exist atall Next, the Lotus Siiira reveals for the
st time that the statement that there are three different teachings is
ds statement eompaS
) in Vasi (modern
a accepted Brahm's
and indicates the Lotus Siiira itself. Therefore, since there is ultimately
i unsurpassed Law.
-).
a is to enableall liv_
That is how the Lotus Siitra arranges and evaluates the previous hist0-
ry of Buddhism, and how from this standpoint it explains its own novel
doctrine of the "One vehicle."
explicitly preache
ob solete.
In this case, onl'
Frome explanation just given ofe idea ofe "One vehicle" ine
Skilll Means Chapter, We can see that the one vehicle is related to the
demied as useless. i
exclusivist.
considering the relationship between the one vehicleand the three vehi-
Concretely, the !
occurs in the three vehicles and the Buddha vehicle According to the
9.10a18-19; Wats.
before the Lotus Siitra, while the Buddha vehicle indicatesthe Lotus
discarding ofall s
well as non-Bud
va vehicle (great vehicle) in the three vehicles is related to the two vehi-
Chapter I 1
of Buddha transcends the poladty of the two vehicles and the bodhisatt-
truthfulness of the
equated with the Buddha vehicle From the standpoint of the Lotus
However, at the sl
appreciated as tea(
expedient teachin
h other words, tl
expounded before
the three vehicles are preached, are States Of existence whichall demand
alexpedients-(c
personal transfbmation.
By the way, even though the concepts of exclusivism, inclusivism,
and pluralism, which John Hick set forth with regard to how relations
teachings (corresI
between religions are understood, are awed to the extent thatthey are
only very rough frameworks, it camot be denied that they have a certain
thanose oge
noniotus teachil
described as incll
ent use of this framework Therst and second of the following Inter-
teaching s. 1 2
recognize both A
h a previous I
tory.
SBtra is basically
exclusive or plurl
(1) The arst interpretation of the one vehicle: The three vehicles are
preached for the sake of the one vehicle as preparatory teachings to
that one vehicle; it is only at the stage where the one vehicle is
! and Exclusiyism,
obsolete.
In this case, only the one vehicle of the Lotus Siitra stands trane "One vehicle" in the
rebicle is related to the
nd bodhisattva. Before
scendent above all other teachings, and all those other teachings are
Ddbisattva vehicle as it
erent Interpretations,
for whom the I,otus Stra should be preached, the exclusivist atti-
tude toward people who prefer sGtras other than the Lotus Siitra, as
Chapter.
entat voice-heaers
In other words, the idea of the one Buddha vehicleM implies not
ay of the bodhisattva.
ful means" has two aspects One is to severely reject teachings other
than those of the LDtuS Shtra, while the other is to revitalize those
!esHhe possibility of
teachings. 12
LJOtuS Stra relating to its inclusivism, and i claimed that the LJOtuS
will not repeat that detailed explanation, but restrict myself to mere-
while recogmzlng
ly listing the issues involved: (a) the idea that even "trivialgood
we participate the
us some indicators
beings as future Buddhas15; and (e) on the basis of the story of the
3 TE:seeiSiupsr::-BTcaJ
c.meone" 1
In Buddhist sras sd
space, and on the basis of the story of the Life Span of the Thus
come one chapter, it integrates various Buddhas into the one Bud-
there is equality in th
naturaldifferences be:
(3) The third interpretation: When the one vehicle is considered as uni-
the one vehicle and pluralism becomes the main topic,d accord-
lngly the relationship between the one vehicle and other religions
becomes problematic, while the connict of the one vehicle and the
eeless, we need to
religionsI W Actually,
"attainment Of Buddhahood."
than Buddhism, what does this imply? This conception may cone
akyamtmiBuddha,
bodhisattva mahasatl
tredness to Reality-centFedness"18
which came to be kn
0f practice or action'
of practice" rrs t
to the bodhisattva,
IGIONS
Lotus Shtra, which attitude shall we take? Does the Lotus Saira give
appeanng outwardly as
us some indicators?
ng respect toalHiving
asis of the story of the
Sakyamuni in terms of
In Buddhist sas such as the Lotus Shtra, the contents are composed of
dialogues between the Buddha and his disciples We cannot say that
words, the dialogue that takes place between the Buddhaand his discile is considered as uni_
e relationship between
wider sense it may be possible to lean the spirit of dialogue &om the
Lotus Siltra, but it would be quite difBcult to seek in the text for guide-
is certainly possible to
four easehl practices of the Easebl Practices Chapter and the room,
aims at universality, in
ctions of country, race,
robe, and seat of the Thus Come OneM of the Dbama Preacher Chapter
Even though the four easeful practices are emphases for spreading the
Lotus Shtra in the evil age after Skyamuni Buddha has entered nirva,
tndpoint of Buddhism
le teminology of the
appear in the Lotus Siiira itself, and the exegetes'usages for them differ
According to the Eahua wenjuof Zhiyi and Guanding, for
which Buddhismaims,
skyamuni Buddha, "h the latter evil age, after the Buddha has entered
merely my attempt to
espoused pluralism by
an life&om self-cen-
rtded to establish a
an aain Buddhahood.
abuddhas, or seeJi
causingem to h
never engage in fl
wrangle overel
ofem as kindly
as great teachers
all times m
Because a perSO
vary the amount
Next, there are two categorical distinctions with respect to the Hlocus of
seeks to delimit the sphere of socialinteractions, with particular attention given tO behavior in unavoidable situations of social intercourse2
tence.
should cultivate
preoccupation wiwords and speech As described in the sra,
not bodhisattvas
He should not display contempt for other teachers of the law or speak of
accordancewith
not realize, do
he should not refer to them by name and describe their faults, Or name
althoughese
them and praise their good points Also he should not allow his mind to
understands
wherever I hapl
vatlng this kind of peaceful mind, his listeners will not oppose his ideas
the power of wi
The third is the easeful practice of mind It concems mental dispositions. As described in the stra, the bodhisattva
which is a basic on
regard our own re
jGIONS
bodhisattva. As fr the
abuddhas, or seek the bodhisattya way, one must not trouble them by
causlng them to have doubts or regrets, by saying tO them LYou are far
removed from the way and in the endwill never be able to attain wisof forbearance when faced
dom of all modes lof existence. Why? Because you are self-indulgent
and willful people who are negligent of the way!'AIso one should
never engage in frivolous debate over the various doctrines or dispute or
veTalamled in mind (
wrangle over them With regard toall living beings one should think of
them with great compassion With regard to the Thus Come Ones, think
for the Law one should not on that account preach at greater length" (T
)fe emptiness Of exisTowarde believers who are still in the household or those who have
left the household they lwho accept and embrace the LDtuS Stra]
should cultivate a mind of great compassion, and toward those who are
tgnrbde ttohS,ef;uOlltCs7-.hre=S;
Though the Thus Come One as a skillful means preaches the Law in
accordance with what is appropnate, they do not listen, do not know, do
Eo?rsse.apiyLpil,et2?.=;d2is,Fooeffltaah;
sion toward all living beings and that we should vow to save them by the
Lotus Siitra.
I think the followlng three lessons can be gained from the four easeful
practices as a mental attitude that advances the dialogue of religions, if
regard our own religion and other religions not as unchangeable and
THE
understanding of one
staLnding. Throughsu-
The third is that the dialogue of religions exists for the sake of
even if that progress only consists of small steps based on the coopera-
logue of rehgions a
globe, a taskat is
When interpreted in this way, wend that the emphases of the Ease-
mately connected to
ful Practices Chapter are shared in the "room, robe, and seat of the Thus
Preacher Chapter states that after the Thus Come One has entered
forbearance will co
nirva, those who wish to expound the LDtuS Shtra for the four kinds of
strange, forbearazICC
followers should enter the Thus Come One's room, put on the Thus
misunderstanng a]
Come One's robe, sit in the Thus Come One's seat, and then expound
This is especially tt
the Lotus Sdtra. The "Thus Come One's room" is nothing less than the
state of mindat shows great pity and compassion toward all of human-
long histories of
ity. The "Thus Come One's robe" is the verymind that is gentle and for-
engage in dialogue
bearing. The "Thus Come One's seat" is the ultimate emptiness Ofall
internationalconfer
phenomena. 23
In Mahayna Buddhism, the realization of emptiness is based onright
h addition, it shou
ande if it is nott
Finally, in the pB
kinds of trees of
sdtra, wealsod
medicinalherbs ar
medicinalherbs, a
to ordinarypeopl.
4. Conclusion
As mentioned at the beginning Of this paper, my own personalstance is
Compared to perso
trees are compared
ELIi;Ii:"ISmpf.I us t
Es.
Ot tO excessively crit-
the various religions to associate with each other for the purpose of solv-
ing the very serious problems of the modern world,d even at times to
trary, We can rather expect that such transformations will lead to the
From the standpoint of the Lotus Shira, the vitalization of the dia-
a COmPaSSion, whichwill
er Chapter.22 le Dhama
yery simple Dense clouds spreading throughout the sky send down.rain
equally and saturate the ground everywhere, so that each of the vanous
plants (the three kinds of medicinalherbs and two kinds of trees) grow
The thrust of this parable is that (1) the Buddha's preaching is equally
ning of his teaching career; and (4) it is ultimately in the LDtuS 5ira
ci'enMonastery, wbi
The central intention of the parable is to explain the reason why the
rectly the original meaning Of this parable, can we not imagine that this
tive-propositional, experienl
the earth each recelVlng SufBcient rain for its own needsISymbolizes
thatall mankind should coexist on this earth mutually respecting our
many differences?
ing beings'enlightenment
Notes
l See John Hick, Problems of Religious PIwalism (London: Macmillan, 1985), p. 33.
2 See TamNoriyoshi, Hoshikawa Keiji, and Yamanashi Yukiko, Kamigami no
wakai-Nljiiisseiki no shii0- kan taiwa Crokyo: ShunjGsha, 2000), p. 86.
3 See my previous paper on this topic, "Inclusivism and Religious Tolerance in the
Lotus SBira," in The Joumal ofOriental Studies 15 (2005): 94-108.
4 It is said that the Pli canons was written down around therst century BCE in Sri
LaIlka.
text.
Buddhists, Brahmans or Ja
books extolling the hereti
5 T no. 262, 9.5C1011 1; Burton Watson, The Lotus Sutyla (New York: Columbia Uni-
anti-Lokayatas" Cr no 2
versityPress, 1993), p. 24. For the reader's convenience, throtlghout this paper I have
tion of this famous sentence, see Kamno Hiroshi, "Hokeky6 h6benbon no shoh6 jiss6 no
gengi rrhe Original Meaning of the true characteristics of dhamws inthe Skilll
Means Chapter of the Lotus Si2tra],''in lchinen sanzen iowa nani ka [Wat is the doc-
12 Even thoughZhyi of
Fahua xuany(T
ten to the Lotus Siitra, We should remove all traces of our own overbearing arrogance.
See Hiroshi KanJIO, "The Modem Signicance of the Lotus SB," in The Jounuzl of
8 Concerning the parable of three carts and the buming house of the Simile and Para-
Absolutism'?:'in Annual.
ble Chapter, two interpretaOns appeared among exegetes on the LDtuS Satra in China.
h other words, there were two interpretations concernlJlg Whether or not the ox-carts the
father promised to givethe children in the burning house, are identicalwith theeat
white ox-carts henally gave them If the promised ox-carts are identicalwith the actu-
absolutism of Tiantaisch
ELIGIONS
ally proffered great white ox-carts there would then be three kinds of carts inal1, and if
the two types of cart are different frc.m each other then there are four kinds The repre-
sentative exegete of the former three kinds of carts" school was Ji(632-682) from
1 COmprehensive wisdom.
had been identifiedwith the "three kinds of carts" school, but according to recent
Instead,given that living beings become enlightened onthe basis of theories, he thought
it very lmPOrtanHhat eachtheory should be evaluated on the basis of its relation to liv-
ing beings'enlightenment
q See Nishitani K6suke, Sh; kan taiwa to genri shugE. nO kokubLku-shiib70- rinri
Pow up energetically on
own needsISymbolizes
that the typology of religions Proposed by George A Lindbeck, which includes cognitive-propositional, experiential-expressive and cultural-linguistic models, is more effective than that of John Hick. See George A. Lindbeck, The Nature of Doctrine-Religion
and Theology in a Postliberal Age (Kentucky: Westminster John Knox Press, 1984)A
Also see Hoshikawa Keiji, "Shhky6 kan taiwa ni okeru `ky6ri'no mondai,M in
Gur0-banEjidai no shiib70- kan taiwa, edited by Hoshikawa Keiji and Yamanashi Yukiko
text.
l=`If a person, eamest inmind, seeks this satra as though he were seeking the Bud-
dha,s relics, and having gained and gratefully accepted it, thatperson shows no intention
of seeking other sdtras and has never once glVen thought to the writings Of the non-Bud-
dhist doctrines, to aperson such as this (T no 262, 916blA; Watson, p 79) Also, the
Easeful Practices Chapter admonishes not to approach to other followers except Bud-
r: 94-108.
dhists such as heretics and Brahmans See "They should not associate closely with non-
Buddhists, Brahmans or Jais, Or with those who compose works of secular literature or
books extolling the heretics, nor shouldey be closely associated with Lokayatas or
one.As for the theoretical standpoint of Nichiren's exclusivism, see Kanno Hiroshi,
Nyorai no tsukai-Nichiren,M in: Hokeb, shis ski kara manabu bukb, (Tokyo:
.2 Even thoughZhiyi of the Tiantaischool in China adopts basically the second inter-
pretation, healso includes a partial form of the Brst The previous citation "honestly discarding skillful means, I will preach only the unsurpassed way" was quoted in Zhiyi's
Fahua xuanyi(T no. 1716, 33681b3-5) as evidence from the sGtra evidence to
I Own OVerbearingarrogance.
the effect that lotus blossoms falling and fruit npenlng Should be compared to discarding
skillful teachings and establishing the truth I have discussed Zhiyi's views of the LDtuS
siilra and clarified that it is more Gtting to call him a Hperfect teaching absolutist"than it
the Sanskrit term Htathagata
is to refer to him as a uLotus Stra absolutist." See Hiroshi Kanno, "A Comparison of
zhiyis and Jizang's Views of the LDtuS Siitra: Did Zhiyi, afteral1, Advocate a 'Lotus
Buddhology at Soka University for the Academic Year I999, (March, 2000): pp1 125-
147.
1t seems that Zhanran(711-782) played a big role to form the LDtuS Siitra
absolutism of Tiantai schoolJ infer that as the Huayanschool which claims the
THLO
school which advocates the idea of the "expediency of the one vehicle and the reality of
the three vehicles," and the Zen school which advocates Hseparate transmission outside
the sitras were established dming the period between Zhiyi and Zhran, Zhanran
came to emphasize on the Lotus SBira absolutism to oppose those schools Nichiren
seemed to accept the direct inauence of Zhaan
13 See Hiroshi KnO, "hclusivism and Religious Tolerance in the Lotus SWa," loc
it.
.5 The practice of Bodhisattva Never Disparaging becomes something that gave living
expression to the concept of the one vehicle, namely the idea thatall sentient beings can
equally attain to Buddhahood See Hiroshi Kanno uThe Practice of Bodhisattva Never
Disparaging in the Lotus Siitra and its Reception in China and Japan," in: 771e Joumal of
17 The "One vehicle has never in the history of Buddhism been interpreted from the
standpoint of plurahsm The current globalage, when religions cannot avoid coexisg,
is a novel experience for the human race. However the idea that Confucianism Bud-
dhism, and Taoismallaim at the same ultimate truth had been popular since the end of
Tang Dynasty in China, and in addition the idea that Shintoism, Confucianism, and Buddhismal1aim at the same ultimate truth was advocated by some thinkers during the Edo
period (160311868) in Japanl
19 Nichiren thought that the teaching of the Easeful Practices Chapter and that of the
worth reviewing Once again the value of the teaching of the Easeful Practices Chapter
under the new conditions of our modern world.
20 See the second part of the eighth fascicle of the Fahua wenju, where it states, "Mas-
ter Tiantai says, `The compassion of calming and contemplation directs or informs the
three deeds lof body, speech, and mind] and vows'. I We refer to this as the easeful
practice that permins to the deeds or actions of body For the other laspects of] speech
mind, and vows it is the sameM (T no. 1718, 34.1 19a19-27)Asfor interpretation of the
four easeful practices by Huisiand other exgetes, see Hiroshi Kanno, "Huisi's Per-
spective on the Lotus Siitra as Seen through the Meaning of the Course of Ease and
Bliss in the Lotus Si2tra, in Daniel B. Stevenson and Hiroshi Kanno, The Meaning of
the LbtuS SBira's Course of Ease and Bliss:AnAnnotated Translation and Study of
Nanyue Huisi'S (5151577) Fahua jing anlexing yi, 2006, Bibliotheca Philologia et
philosophica Buddhica, vol , The hternatiorLal Research Institute for Advanced Bud-
that followers of the Lotus SWa should not approach to persons seeking to become
voice-heaters (cf. T no. 262, 9.37a25-26).Also, the sra considers certain occupations
of the Lotus Si2tra, which shouldaim for the attainment of salvation by all living beings,
and I think we shotlld admit that the Lotus Shiva, like other ancient religious texts, is not
RELIGION S
22 The four easeful practices and the "room robe, and seat of the Thus Come One"
both orlglnally expound mentalattitudes to be adopted when propagatlng the Lotus
stra. However, I referred to them as providing suggestive insights pertaining tO the dia-
logue of religions The dialogue of religions differs from the realm of propagation atal1,
buHhe locus of association between various religions aimed at the solution of serious
global problems On the other hand, it is sometimes necessary to compete against each
other in a fashion of good will and to try to improve by leamlng from others so as to
1718, 34.79a24-25.
:omes something that gave living
a idea that all sentient beings can
24 The parable of the three kinds of medicinalherbs and two kinds of trees is one of
the representative seven parables of the LDtuS Stra Of the seven, this parable is unique
in being based on the natural phenomenon of the heavy rain in India; the other six parables illustrate the doctrines of the Lptus Strawithout reference to regionalConditions
Therefore, since this parable might include aspects that are inconsistent with the overall
oc.pnesriSdOenrSs SeeeiilnngtCOcubpeact7.-n;
Lg.;itshCenu:lnVaet;:an. i;ncde,a.Tnnt
f salvation byall living beings,
Note: i would like to offer my appreciation to Prof John R McRae for his assistance in
proofreading this paper