Religion and Animals

JAN.–JUNE 2017 VOL. 44

FEATURES: Religion and Animals

2 Religion and Nonhuman Animals Dharma World presents Buddhism by Paul Waldau as a practical living religion and 6 Japanese Ethical Attitudes promotes interreligious dialogue for world peace. It espouses views to Animals that emphasize the dignity of life, by Katsuhiro Kohara seeks to rediscover our inner nature and bring our lives more in accord 9 Islam and Animals with it, and investigates causes of by Magfi rah Dahlan human suff ering. It tries to show 11 Religion and Animals how religious principles help solve problems in daily life and how the in the City least application of such principles by Dave Aft andilian has wholesome eff ects on the world around us. It seeks to demonstrate 15 Gratitude and Treasuring Lives: truths that are fundamental to all Eating Animals in religions, truths on which all people Contemporary Japan can act. by Barbara Ambros

Publisher: Shoko Mizutani 20 Miracle Stories of the Horse-Headed Bodhisattva of Compassion, Director: Naoki Taketani Batō Kannon Senior Editor: Kazumasa Osaka by Benedetta Lomi Editor: Katsuyuki Kikuchi

Editorial Advisors: Miriam Levering, Gene Reeves, 24 Nikkyo Niwano’s Vision for World Peace: Yoshiaki Sanada, Dominick Scarangello, Interview with Dr. Gene Reeves, Michio T. Shinozaki an International Advisor to Rissho Kosei-kai Copy Editors: William Feuillan, Gary Hoiby, 29 Bodhisattvas in Action: Living the Lotus Sutra in Text, Image, DeAnna Satre, Catherine Szolga and History Subscription Staﬀ : Kazuyo Okazaki by Th omas Newhall Layout and Design: Abinitio Design 36 Th e Vow on Mount Tiantai Cover: Photo: Shutterstock.com by Nikkyo Niwano Photoshop work by Abinitio Design 43 Look Up to the Heavens, Feel No Shame in Doing So by Nichiko Niwano

THE THREEFOLD LOTUS SUTRA: A MODERN COMMENTARY 44 Th e Sutra of the Lotus Flower of the Wonderful Law Chapter 25: Th e All-Sidedness of the Bodhisattva Regarder of the Cries of the World (6)

Dharma World is published semiannually by Rissho Kosei-kai International, 2-11-1 Wada, Suginami-ku, Tokyo 166-8537. E-mail: [email protected]. Copyright © 2017 by Rissho Kosei-kai International. All rights reserved. Printed in Japan by Komiyama Printing Company. Change of Address: Please provide both old and new addresses. Six weeks’ advance notice is requested. Requests for permission to reprint all or part of any article in this issue must be made in writing to the editor of Dharma World. FEATURES

Religion and Nonhuman Animals by Paul Waldau

better information about certain ani- Humans’ spiritual traditions provide profoundly moving mals’ lives as individuals or commu- wisdom about the value to both nonhumans and humans nity members. of developing caring, informed modi vivendi by which What makes recovery of ancient her- the diverse living beings that compose our shared earth itages possible is that from time imme- community can coexist and thrive. morial, members of religious traditions have noticed and taken seriously many diff erent kinds of living beings that share In the last quarter century, refl ection in to normalize domination over any and the earth with our own species. Th at deep many diff erent societies has deepened all nonhuman living beings, this one- commitments regarding the sanctity of and broadened regarding the profoundly dimensional narrative advanced human life and the well-being of other living important intersection of, on the one exceptionalism, that is, the view that beings are foundational to many reli- hand, religious beliefs and, on the other humans are so special that whenever gious traditions is well known. In the hand, claims about nonhuman animals harming other living beings creates Buddhist tradition, for example, the daily and their treatment. As a result, today even minor benefi ts for humans, such undertaking known as “the fi rst precept,” our species is able to tell a far richer story as profi ts or luxuries, humans can pursue which commits one to refrain from kill- about humans’ intersection with the their own advantage with no moral ing or otherwise harming seriously any nonhuman living beings that share the qualm. In this version of the human/ living being, has remained a principal earth with us. Th is richer story includes nonhuman story, other living beings commitment and thus a source of con- multiple, intertwined threads as reli- have no moral standing whatsoever. tinuity for all Buddhists. Commitments gious communities around the world Religious communities have long of this kind have their roots in the reli- respond to local, on-the-ground prob- been active in a variety of ways when gious past known as the Axial Age, which lems. Th ese responses weave together challenging forms of human arrogance various insights, including ecological that harm nonhuman living beings, perspectives about the importance of such as uncontrolled business develop- a multispecies community, concern for ment focused solely on short-term prof- the increasing problem of extinctions its that, of course, harms many humans caused by human activities, the emer- as well. On the question of the impor- gence of social values that prize com- tance of moral protection for some ani- panion animals as family members or mals, recent decades have seen some of local wildlife as true neighbors, and the larger, mainline religious institu- recent science-based fi ndings about tions in industrialized societies respond certain animals’ emotional and cogni- with approaches that call into question tive abilities. humans’ unfettered right to destroy the Th is story composed of multiple natural world. Such challenges have at strands contrasts greatly with a far more times been driven by a recovery of a tra- human-centered narrative that became dition’s ancient heritage affi rming the dominant in the last few centuries as sacredness of all life. At other times, these modern societies grew increasingly challenges have invoked important scien- industrialized and urbanized. Attempting tifi c advances that have provided much

2 Dharma World January–June 2017 Paul Waldau is an educator, scholar, and activist working at the intersection of animal studies, ethics, law, religion, and cultural studies. He is a Professor at Canisius College in Buffalo, New York, where he is the director and senior faculty member for the online graduate program in anthrozoology. Dr. Waldau has served as Barker Visiting Professor of Animal Law at Harvard Law School and is the author of a number of books on animal protection, animal studies, and speciesism.

has been given various dates by differ- Greek religious thinkers—are founda- ways to deny humans’ own animality ent scholars but is generally said to have tions for religious traditions that today as a way to distinguish humans from, occurred during the six or seven centu- are followed by well over half the human and thereby justify privileges over, all ries in the middle of the first millennium race (including Hinduism, Judaism, other living beings. The prominence BCE in a half-dozen distinct geograph- Buddhism, Jainism, Confucianism, of such religiously motivated denials, ical areas of India, China, the Middle Taoism, Christianity, and Islam). The as well as noteworthy inconsistencies East, and Greece. The key insight devel- fact is that very early forms of humans’ spurred by traditional forms of domi- oped in this seminal period of humans’ ancient religious traditions, as well as nation and even mistreatment of other religious awareness is described by one the vast majority of the thousands of living beings, has been congenial to the prominent scholar in no uncertain terms. our species’ small-scale and indigenous emergence of secular-based tenden- traditions, share in common this break- cies, such as the industrialized phe- The [Axial Age] sages certainly did through insight about the importance nomenon known as factory farming not seek to impose their own view of all living beings—true spirituality is that subordinates any and all nonhu- of this ultimate reality on other peo- constituted not by orthodox belief but, mans for human advantage. ple. . . . What mattered most was instead, by respect for the sacred rights Yet even though it is true that not what you believed but how you of all beings. humans’ many diverse religious com- behaved. Religion was about doing At times, to be sure, this insight munities have at times inconsistently things that changed you at a pro- has been left behind in human-cen- valued other living beings, there is found level. . . . First you must com- tered versions of religion advanced by good news today. As has happened in mit yourself to the ethical life; then the successors of the Axial Age sages. many places and times since the Axial disciplined and habitual benevolence, Some religiously inclined humans found Age, various religious traditions today not metaphysical conviction, would give you intimations of the transcen- dence you sought. . . . [Y]our concern must somehow extend to the entire world. . . . Each tradition developed its own formulation of the Golden Rule: do not do to others what you would not have done to you. As far as the Axial sages were concerned, respect for the sacred rights of all beings—not orthodox belief—was religion. (Karen Armstrong, The Great Transformation: The Beginning of Our Religious Traditions [Knopf, 2006], xiii–xiv; italics added.)

The religious traditions referred to— those of ancient India, the Hebrew Bible prophets, ancient China, and the earliest

Dharma World January–June 2017 3 continuities with other animals, many contemporary religious communities and traditions continue to support secular versions of human exceptionalism by insisting that humans are different not just in degree but in kind from any of the earth’s other living beings. A corol- lary of such insistence has been explicit or implicit denial that humans are now, have always been, and always will be mammals, primates, and thus animals. The emergence of religious communities as challengers to the human arrogance that drives human exception- have again attained the Axial Age sages’ harms to animals that exist in human alism is important because the dualistic insight about the importance of empa- societies. In particular, humans’ spiritual mentality that “either you are a valued thy and compassion beyond one’s own traditions provide profoundly moving human or you are merely a devalued ani- species. Thus today around the world, wisdom about the value to both animal” dominates much of the industrial- the human community again is wit- mals and humans of developing car- ized world today. Many societies have nessing a foregrounding of concern for ing, informed modi vivendi by which developed legal systems, educational the sanctity of life and the well-being of the diverse living beings that compose approaches, ethical systems, and main- many living beings beyond the species our shared earth community can coex- line religious institutions that insist it line. This has led many religious lead- ist and thrive. is fully moral to group any and all non- ers to prompt their own local commu- Despite the deepening and broaden- human animals in the devalued cate- nity to inquire into the current harm ing of our species’ understanding of the gory “animal.” The consequences of this done to various animals in areas such inevitable intersection of humans and dualism have for centuries now devas- as food production, destruction of hab- nonhumans, and despite the fact that tated animals and their communities. itat, and use in research. Such inquiries some religious communities today are Extinctions abound, and even when a are a potent force for a number of rea- often among the leaders in challeng- species is not threatened immediately sons. Not only do the vast majority of ing harm to animals and their habitat, with extinction, there has been what one humans in modern societies still retain today’s “religion and animals” landscape observer referred to as “massive dimi- some commitment to the importance of remains uneven. Thus, in contrast to nution of the entire body corporate of spiritual insights but also religious tra- some religious communities’ steadfast animate creation . . . [and] species that ditions provide well-developed ethical and courageous affirmation of the value still survive as distinct life forms but grounds to challenge the wide array of of nonhuman life and humans’ obvious have suffered horrendous diminish- ment.” (Farley Mowat, Sea of Slaughter [Chapters Publishing, 1996], 14.) Human-generated harm to the world’s nonhuman living beings has also created risks on the human side of the divide—the loss of connection has been the subject of many analyses. Richard Louv, for example, has observed that “for a new generation, nature is more abstraction than reality” because “our society is teaching young people to avoid direct experience in nature.” This lesson, which is now “delivered in schools, families, even organizations devoted to the outdoors, and codified into the legal and regulatory structures

4 Dharma World January–June 2017 of many of our communities,” creates great harm to children, the very beings we cherish most. Louv observes, “Yet, at the very moment that the bond is break- ing between the young and the natural world, a growing body of research links our mental, physical, and spiritual health directly to our association with nature—in positive ways” (Last Child in the Woods: Saving Our Children from Nature-Deficit Disorder [Algonquin,

2005], 2, 3). Limiting children’s expo- sure to the more-than-human world risks impaired development of the children’s cognitive and ethical abilities, and much literature (summarized in Louv’s 2011 the mistreatment of animals and edu- about animals’ well-being can now be sequel addressing problems for adults, cate children and adult citizens of mod- answered better on the basis of vastly The Nature Principle: Human Restoration ern communities in ways that impart improved scientific information about and the End of Nature-Deficit Disorder the wisdom needed to improve human other animals that provides many lines [Algonquin, 2011]) analyzes the edu- relationships with those animals we are of readily available evidence that sup- cational and therapeutic benefits for now harming. port assertions that treatment of other all humans that stem directly from the It should be acknowledged that, animals should be far kinder than is presence of nonhuman animals in their from another vantage point, returning the case with traditional practices now lives. Other advantages abound as well, to teachings that prevailed in the earliest hallowed by the passage of time. The including reduced stress and increased stages of a tradition can be a challeng- slaughter of certain animals, originally environmental awareness. A final and ing matter. Today, humans collectively moderated by practices designed to particularly devastating consequence of possess much better and more detailed minimize distress to the victim, has dismissing and ignoring earth’s nonhu- information about many nonhuman been overshadowed by the fact that man living beings has been a profound, lives, most of which suggests that spe- conditions in which the sacrificial ani- self-inflicted ignorance about other ani- cific animals are far more complex than mals are raised have become stark and mals’ actual lives as individuals and is often taught in modern education, brutal, such that one’s own religious members of their own communities. whether secular or religious. Ancient forebears would surely condemn such Such a mentality of “only humans sages in one’s own tradition may have confinement as cruelty per se. really matter” is open to many differ- been (indeed, often were) very sensitive In sum, contemporary religious ent challenges that can be framed in to ethical issues such as killing, but today believers and their communities seek- secular or religious terms. Among the we know about a much wider range of ing to honor their own tradition’s origi- most formidable religiously based chal- problems, such as harm to food animals nal insights about the sacredness of life lenges are those that invoke a religious and nonhuman research subjects; the are challenged to come up with solutions tradition’s teachings about the sanctity effects of man-made poisons; the prob- that at one and the same time honor of life, especially because such a claim lems created when we hold other ani- the tradition’s commitment to the value is so often anchored in the tradition’s mals in captivity; and anthropogenic of other-than-human lives, honor the very earliest values. This salient fact in causes of habitat loss, species extinc- known realities of other animals, and yet the modern debate over humans’ obligation, and climate disruption. address inherited practices that entailed tions to the “more-than-human world” If one examines how those indi- domination of certain animals in the (this term is from David Abram’s 1996 viduals and communities that com- name of sacrifice or some other cher- The Spell of the Sensuous: Perception and pose contemporary religious traditions ished religious value. The good news is, Language in a More-Than-Human World can approach their nonhuman neigh- of course, that religious traditions are [Pantheon Books]) is that religious com- bors, the answer is rich with challenges living traditions capable of deep moral munities can assert their most ancient because humans need space, as do other insights that honor the sanctity of life and cherished values as they work side animals, and conflicts are often inev- and humans’ great capacity for ethical by side with secular groups to prevent itable. Above all, though, questions action. ≥

Dharma World January–June 2017 5 FEATURES

Japanese Ethical Attitudes to Animals by Katsuhiro Kohara

The people of today, who can buy all the meat they want Adhering to the traditional view of animals held by Western Christianity, without any sense of pain or gratitude, thanks to intensive according to which only humans have animal farming, may conceivably be living in the most souls, one answer might be that as dogs barbaric era in human history. have no souls, they cannot go to heaven. However, I believe that a more useful insight into some of the issues posed by Animals as that we ought to consider. In doing so, this question is provided by this passage Intermediaries I will focus on attitudes toward ani- from the Hebrew Bible: mals in Japan, and changes therein, in Innumerable living creatures die to comparison with corresponding atti- For the fate of humans and the fate support a single human life, and that tudes in the West and, in particular, in of animals is the same; as one dies, applies as much now as in the distant Christianity. so dies the other. Th ey all have the past. However, being able to open one’s Despite the fact that we kill so many same breath, and humans have no wallet and buy as much meat as one animals, the death of a pet that has advantage over the animals; for all wants is, historically speaking, a com- been our companion for many years is vanity. All go to one place; all paratively recent development and a can induce in us a deep sense of loss. are from the dust, and all turn to product of society’s modernization and As recognition of the psychiatric disor- dust again. Who knows whether industrialization. In this essay, I propose der known as pet loss syndrome dem- the human spirit goes upward and to critically examine the contemporary onstrates, such grief can at times be the spirit of animals goes downward relationship between humans and ani- enormous. I was once asked by a small to the earth? (Eccles. 3:19–21, New mals from a historical perspective in boy at church who had just lost his long- Revised Standard Version) order to draw out the ethical questions time pet dog, “Do dogs go to heaven?” Th ese words from the Bible admon- ish humans for their arrogance toward animals. Indeed, history teaches us that the human sense of diff erence from and superiority over animals leads to dis- criminatory sentiment between humans, too, causing “us” to see ourselves as different from “you.” When racial discrimination occurs, for example, the object of discrimination is oft en likened to an animal (typically a monkey or a pig) and despised. World War I was a war of unprecedented carnage fought between countries with Christian traditions. In his explo- ration of the fundamental causes of this tragedy, Albert Schweitzer (1875–1965)

6 Dharma World January–June 2017 Katsuhiro Kohara, ThD, is Professor of Systematic Theology at the School of Theology, Doshisha University, Kyoto, and is the director of the university’s Center for the Study of Conscience. His fields are Christian theology, religious ethics, and comparative study of monotheistic religions. He is the author of a number of books, including Shukyo no poritikusu: Nihon shakai to isshinkyo sekai no kaiko (Politics of religion: The encounter of Japanese society and the monotheistic world) (2010).

concluded that it arose from the vio- Drawing on this scientific knowledge, lence inherent in anthropocentrism, we need to gain broader insight into which, he argued, had to be overcome humans in the context of their inter- by accepting the equality of all life as relations with animals. I consider next, propounded in his concept of “reverence therefore, attitudes toward animals in for life.” The question of how humans Japan as a case example to assist in this relate to animals is one that is also of process. crucial importance to analyzing human pride and violence in depth. Attitudes to Animals Relations between animals and in Japan humans naturally date back as far as human history itself. Humans have not More than twenty million cats and dogs only needed animals as a source of nutri- are now kept as pets in Japan, making tion in order to survive; animals have them even more numerous than chil- also been essential to uniquely human dren under the age of fifteen (approx- out playing with dogs, getting his forms of behavior through their use for imately sixteen million). Japan is by clothes muddy and ragged, to his the ritual sacrifices that accompanied any measure a pet-loving nation, but mother’s despair, but no matter how prayer to divine powers. Animals have, pet-loving nations are not necessar- much she scolded him for the mess in other words, served as “intermedi- ily animal-friendly ones. By reviewing he made of his clothes, he would aries” between humans and the super- the relationship between animals and soon be off again to cavort with his natural. Given how long animals have humans in Japan in the past and how canine friends. He would even share been ritually killed and used as offer- it has evolved, I intend to shed light on his favorite sweets with dogs, and ings, animal sacrifice could in fact be the religiosity of Japanese society and if he heard a puppy whimper, he regarded as constituting “religion” itself. present-day ethical issues. would awake even at midnight and In the Western study of religion that I begin by sketching the contours of look for it, rubbing his sleepy eyes. developed in the modern period, reli- religiosity (including attitudes to ani- (“Shiro” in Mimizu no tawakoto [Idle gion was defined as something that sep- mals) in Japan using several examples. words of an earthworm] [Hattori arated humans from animals (by, for The following passage was written by the Shoten, 1913]) example, Émile Durkheim and Mircea novelist Roka Tokutomi (1868–1927). In Eliade), and religion was considered to his life as a Christian, Tokutomi wrote In this passage, Tokutomi says some- begin where animalism ended. Humans many pieces that depicted the subtleties thing that a Western Christian would undoubtedly exhibit characteristics not of nature. The following is an excerpt never have written. Admittedly half in shared by animals. However, the quest from a chapter in his memoirs about a jest, Tokutomi muses that he was per- to find humans’ origins in recent years dog called Shiro: haps such a dog lover in his present life in fields including genetics, primatology, in “human form” because he was a dog archaeology, social anthropology, and Perhaps he [Tokutomi] had been in a “former life.” The concept of reincar- evolutionary biology has for the most a dog in a former life, for even in nation and of past, present, and future part demonstrated the existence of con- his present life in human form, he lives is one that gained wide currency in tinuities rather than fundamental dif- could think of nothing as lovable Japan. Although it originated in India, its ferences between humans and animals. as a dog. As a child, he was always transmission through Buddhism made

Dharma World January–June 2017 7 its influence felt throughout East Asia. Belief in reincarnation may not be scientific, but it has clearly had a strong impact on views of life in a broad sense. As noted above, Schweitzer argued for the equality of all life, and the concept of reincarnation provides us with another angle on the equality of lives and how they are correlated. One country in which the relationship between animals and humans was significantly influenced by this view of life is Japan. For example, the sacrifice of animals to bring rain, practiced throughout East Asia, ceased in Japan. Its place was taken by the contrasting ritual release of cap- tured animals and prohibition of hunting are depicted as coexisting antagonisti- In contrast, the people of today, who and fishing, and the Buddhist concept cally with humans. As the Pokémon GO can buy all the meat they want without of reincarnation and the precept of non- smartphone application shows, today’s any sense of pain or gratitude, thanks killing became superimposed upon the Pokémon serve as a link between the to intensive animal farming, may con- aboriginal beliefs (animistic views of life) real world and the virtual. They have ceivably be living in the most barbaric that preexisted the arrival of Buddhism. in a sense inherited the role formerly era in human history. We must recover As the taking of life was considered to played by animals as intermediaries the ability to “listen” to the voices of disrupt the natural order, capital punish- between humans and the supernatural dumb animals. This is because animals ment was prohibited in ancient Japanese world. While modern humans admit- provide us with a valuable measure of society from the beginning of spring until tedly no longer possess the animistic what it means to be human, and this the autumnal equinox. Human life, ani- sensibility exhibited by ancient peo- ability will open our eyes to the peo- mal life, and life in the natural world were ple in their interactions with nature ple among us, too, who have no voice. understood to be connected at the root. and animals, a “virtual animism” that Modern people destroy nature to This ancient view of life has, of is descended from this sensibility still satisfy their own desires and justify the course, not been inherited unmodified by has a firm hold on the modern psyche. taking of animal life. Animals infected contemporary Japan. In Japanese subcul- with diseases such as avian influenza tures such as manga and anime, however, Changes in the and foot-and-mouth disease are exter- its vestiges and influence are still widely Modern Period minated, large numbers of experimen- observable. The epic Phoenix series by the tal animals are killed, and cats and dogs renowned manga artist Osamu Tezuka and Ethical Issues that have been abandoned by their own- (1928–89), for example, uses the concept Japan has many legends that tell of the ers are destroyed for humans’ sake. I of reincarnation to depict a world from relationships between animals and believe, therefore, that it is the duty of ancient times into the far future, while humans. In the eighth-century Nihon traditional religions that have inher- an animistic, polytheistic worldview can shoki (Chronicles of Japan), even plants ited a fertile view of life to encour- be detected in three of the film direc- speak. Formerly, all kinds of clever age contemporary societies that have tor Hayao Miyazaki’s most acclaimed devices were used to redress the imbal- become excessively anthropocentric— works, namely Nausicaä of the Valley ance in power between animals and and consequently also filled with vio- of the Wind, Princess Mononoke, and humans. Old tales in which animals lence—to reconsider how life should Spirited Away. converse with humans, adopt human be lived. We must critically examine The world of Pokémon, whose pop- and other forms, and marry them were the modern concept of “religion” that ularity shows no signs of abating, may a part of everyday Japanese lives, and privilege humans; liberate ourselves also be interpreted as a product of Japan’s they acted as a “circuit” through which from trivialized human-animal rela- animistic cultural heritage. Pokémon people experienced the pain and grati- tionships; and spin new “tales” for the species are given plant-, insect-, bird-, tude that arose from having to kill ani- future that subsume nature, animals, fish-, and mammal-like features and mals in order to survive. and humans. ≥

8 Dharma World January–June 2017 FEATURES

Islam and Animals

An increasing number of Muslims who are . . . critical of from Virginia Tech. She specializes the modern farming and food system have sought more in the ethics and politics of religious knowledge of and a greater proximity to the animals they food practices. She is a member of consume as an alternative to abstaining from consuming the faculty in Philosophy and Political meat or using animals in general. Science at Craven Community College, in New Bern, North Carolina, and of an adjunct faculty in Religion What can Islamic Muslim who pronounces the name of and Interdisciplinary Studies at the teachings contribute God at the moment of slaughter (Qur’an University of Arkansas at Little Rock. now to the human-animal VI:121). Muslims are commanded to She is currently working on her relationship? monograph on the religious, ethical, and political aspects of modern meat To answer the question above, we can consumption. begin with the textual foundations for Prophetic Sunnah include prohibition Islamic teachings, including the Qur’an against sharpening one’s knife in front How does this guidance and the Sunnah (the sayings and exam- of the animals as well as slaughtering on ethical treatment of ples of the Prophet Muhammad). Both an animal in front of other animals (A. animals apply to the of these sources give Muslims guidance B. A. Masri, Animal Welfare in Islam contemporary world? on how to treat animals, which we have [Islamic Foundation, 2009], 50). historically depended on. In general, by Taking the context into account, living outlining the limits between the per- in a modern industrial society is very missible and the forbidden, the Qur’an gives permission for humans to context in which the foundational sources sume animals as food and utilize them for other purposes. to Muslims. Many Muslims are familiar An example of the limits with which with stories of how the Prophet treated Muslims and non-Muslims alike are his sheep, camels, and horses kindly, and familiar is the restrictions on animal they continue to pass the stories down ble or lawful) meat. Halal meat comes who live in modern urban areas, how- from animals that have been slaughtered ever, do not have similar human-animal relationships. We do not ride horses as a transportation necessity, use camels to carry our heavy loads, or personally bids meat that comes from animals that carry out or witness the slaughter of the have been strangled, beaten, or gored to livestock that we consume daily. For death (Qur’an V:3). Furthermore, the many Muslims, observing halal means must be done by or in the presence of a meat-store owners that the animals have

Dharma World January–June 2017 9 been slaughtered according to the reli- physical and psychological proximities suffering on animals requires abstain- gion’s requirements, but many Muslims between humans and the animals that ing from consuming animals. have no extensive knowledge of what they use, with the exception of animals An increasing number of Muslims exactly the animals experience before as pets. Pets in our society are treated who are also critical of the modern they reach the dinner table. as part of the human family, possess- farming and food system have sought Muslims share with others the overall ing names and individual personalities, more knowledge of and a greater disconnection that marks the human- and people cannot imagine their cats proximity to the animals they consume animal relationship in what has been or dogs as food or research subjects. as an alternative to abstaining from described by Richard W. Bulliet as the consuming meat or using animals in “postdomestic” era (Hunters, Herders, What are some of the general. They favor small, local farms and Hamburgers: The Past and Future of responses that have where they can witness how the animals Human-Animal Relationships [Columbia been developed, based are being raised and slaughtered (N. University Press, 2005], 3). What makes on Islamic teachings Arumugam, “The Eco-Halal Revolution: this era peculiar is that this discon- and traditions, to the Clean Food for Muslims” [Halal Focus, nection between humans and animals contemporary problems http://halalfocus.net/the-eco-halal is combined with an unprecedented of human-animal -revolution-clean-food-for-muslims/, amount of meat consumption. Our con- relationships? November 4, 2009. Accessed November tinued dependence on animals extends 7, 2016]). beyond the meat that we eat. We may no Proponents of animal rights argue that To these Muslims, the problem of longer use animals to plow our fields or animals have the right not to be used modern farming and the food system transport us and our possessions, but and exploited by humans. Although lies in distancing humans from the ani- we continue to use animals for a variety the majority of Muslims believe that mals they depend on and in the conceal- of other reasons. We consume products Islam permits the use of animals for ment of the abuse and maltreatment that made with animal parts and developed human benefit given the restrictions, the animals experience. While Muslims using animal research, as well as using some have cast doubt on this belief by believe that Islam continues to permit animals for educational and entertain- questioning the assumptions of such them to slaughter and consume the meat ment purposes. What distinguishes the permissibility. A number of scholars of animals, they believe that Muslims postdomestic era from earlier eras is the have developed arguments for Islamic cannot participate in a food system ethical vegetarianism, for example, where they cannot personally ensure by contextualizing the Islamic animal that the animals are raised and slaugh- slaughter requirements with modern tered humanely. Muslims have the eth- industrial animal farming in particular ical obligation to ensure that the meat and the food system in general (Richard they consume is not only lawful (halal) Foltz, Animals in Islamic Tradition and but also wholesome or pure (tayyib). Muslim Cultures [Oneworld, 2006]). While modern conceptions of human Central to such arguments is the real- nature emphasize the difference between ity of animal abuse and maltreatment humans and animals and the superior- in the system, together with the abun- ity of humans over animals, proponents dance of nonanimal sources of nutri- of animal ethics point to the physical tion available to modern populations. and psychological characteristics that In essence, those scholars argue that humans share with animals. One way while the use of animals, including as that Islamic teachings can contribute food, was permitted at the time when to the improvement of contemporary Islamic teachings were first revealed, human-animal relationships is to add such permission no longer applies to spirituality as a shared characteristic modern Muslims because we live in a between humans and animals in the society in which we no longer need to modern narrative. Islamic teachings be dependent on animals for our nutri- and traditions speak to the humans’ and tional needs. Given our lack of necessity, animals’ shared abilities to praise and they argue, Muslims’ moral obligation pray to the Creator (Qur’an XXII:18; to avoid inflicting unnecessary pain and XXIV:41). ≥

10 Dharma World January–June 2017 FEATURES

Religion and Animals in the City by Dave Aftandilian

Dave Aftandilian is Associate By coming into closer connection with animals in the city, Professor of Anthropology at Texas we will have more opportunities and greater reason to care Christian University (TCU) and about and for them. Such caring, in turn, can bring signiﬁ cant director of TCU’s undergraduate minor beneﬁ ts to our animal neighbors and to us. in Human-Animal Relationships. He is the editor of What Are the Animals to Us? Approaches from Science, Let me start by telling you a story about has stuck with me ever since was this: Religion, Folklore, Literature, and Art my fi rst experience with animals and a sense of wonder at the way in which (University of Tennessee Press, 2007) religion in the city. At the time, I was one small furry creature transformed a and coeditor of City Creatures: Animal living in Hyde Park, a university neigh- crowd of diverse urban strangers into a Encounters in the Chicago Wilderness borhood in Chicago’s South Side. One caring community with a unifi ed pur- (University of Chicago Press, 2015). day while my wife and I were walking pose. I see this as one of the central reli- From 2008 to 2014 he served as to the grocery, we noticed a small crowd gious contributions animals in the city cochair of the Animals and Religion of people clustered around a tree in a can make: they can help connect us with Group for the American Academy of sidewalk planter. As we got closer, we each other; with the city and the nat- Religion. He has recently started a saw the attraction: a small to medium- ural world; and with the numinous in new ethnographic project to explore sized furry brown creature with a scaly the everyday, the sacred all around us. the spirituality of animal rescue. black tail, which we soon recognized as a muskrat. How the muskrat got there Why Cities? we hadn’t a clue, since it was at least a Why Animals? our urban communities, even though half-mile away from its closest suitable they live with us in our homes, in our habitats near Lake Michigan and sepa- Before exploring those connections a backyards, and in nearby parks and open rated from it by several very busy streets. bit further, let’s take a step back for a lots (not to mention on and in our own But the muskrat clearly needed help; moment and think about why it might bodies). Th ey also wriggle through the she or he seemed weak and disoriented. make sense to focus on cities, and on soil beneath us, migrate overhead, and As we joined the others in discussing animals within them, for this special swim in nearby waterways. Animals are what to do next, a homeless man hap- issue on religion and animals. For one all around us in the city, and not just the pened by with his shopping cart fi lled thing, today most people in the world familiar domestic species, or nuisance with old clothes, boxes, bags, and more. live in cities, and this trend will only species (such as rats), but also animals He also wanted to help this bedraggled accelerate in the future. According to we usually view as truly wild, such as little creature, and so we all pitched in the United Nations Department of Social coyotes, mountain lions, or any number some cash to pay him to take the musk- and Economic Aff airs, in 2014, 54 per- of winged species. Some of these animals rat back to the lakefront. He used some cent of the world’s people lived in cit- have inhabited cities with us all along, but of the clothes to pick up the muskrat, ies; compare that fi gure to 1950, when many, like coyotes, have slowly begun to put him in one of the boxes, and slowly just 30 percent were urbanites. return to now-urbanized environments rattled off on his mission of mercy. Since most people live in urban areas, from which they were once excluded. Th e Obviously there are a lot of threads cities and suburbs are where most of question is, will we welcome and make in this story that one might follow to us encounter animals. Yet we seldom space for our new animal neighbors or interesting thoughts. But the one that think about these animals as part of drive them out once again?

Dharma World January–June 2017 11 I would argue that we should care- have to gain by thinking about these the topic, A Communion of Subjects, fully consider all that animals offer to us topics together in a religious sense. did not appear until 2006. Yet today in urban environments as we ponder that After all, until relatively recently, very more and more scholars are coming question. Let us set aside for the moment few people thought animals and reli- to see animals not just as religious the crucial ecological services that city gion had much to do with each other. It objects, such as symbols, but also as animals provide, from crop pollination was not until 2003 that the first schol- religious subjects worthy of study as to pest control. The acclaimed author arly organization devoted to the study such, and perhaps even as having the Richard Louv wrote in Last Child in the of animals and religion was founded capacity to have their own spiritual Woods about “nature deficit disorder,” (the Animals and Religion Group of experiences. Donovan Schaefer’s recent how our children are growing up with the American Academy of Religion), book, Religious Affects, explores this little sense of connection to nature and and the first scholarly anthology on fascinating possibility. the fellow beings with whom we share it. If we pay attention to them, urban animals can help remedy this deficit, connecting us to the natural world that surrounds us even in the grayest corners of our concrete jungles. For one thing, they can attune us to changing seasonal rhythms, like the peeping of the first frogs that announces the arrival of spring, or the return of the cormorants in my current home city of Fort Worth, Texas, that tells me winter has come.

Why Religion and Animals in the City? But even if we agree that a focus on cities and animals makes sense, it might not be immediately obvious what we

12 Dharma World January–June 2017 I have already mentioned that gives us the chance to dwell more fully “The donkey saw me and turned away attending to animals in the city offers in the present moment—rather than from me these three times. If it had not us the possibility of connecting more always rushing to the next one—which turned away from me, surely just now deeply with all beings, with the places can reduce stress and lead to greater I would have killed you and let it live.” we share, and with the sacred that can happiness. The Vietnamese Buddhist But of course, most encounters with be found all around us. Religion is also monk and peace activist Thich Nhat the sacred through animals are not so about reconnection, as we can see if Hanh has written eloquently on this weighty as that. They tend to be much we consider a likely Latin root of the topic for decades in works such as Peace simpler yet no less profound. When I word religio, the verb religare, which Is Every Step: The Path of Mindfulness in hear the local mob of crows cawing as means “to restrain” or “to tie back.” On Everyday Life and Happiness: Essential I walk to work, in that moment I for- the one hand, we could read this root Mindfulness Practices. get whatever cares I have been turning meaning of religion as focusing on its On the other hand, attending to ani- around and around in my mind and peacemaking aspects, which restrain mals can also help us see the sacred in instead awaken to the healing magic us from harming one another. But we the everyday. In Judeo-Christian train the world around me. My heavy- could also see it as highlighting the ditions, animals are often portrayed as weighted trudge turns to a light-footed importance of connection to the reli- having the ability to see the presence dance. Wonder and beauty are every- gious impulse: reconnecting us to the of the sacred even when humans can- where, city animals seem to be telling things that truly matter. In this sense, not. Perhaps the clearest example of this us, if only we take the time to look and then, the reconnection offered to us comes from the book of Numbers in listen. by animals in the city is a deeply reli- the Hebrew Bible (22:21–35), in which gious matter. Balaam’s donkey saw an angel standing in How Can We Open Thinking about human-animal rela- the road with a drawn sword in his hand, Ourselves to Religious tionships in the city can also help us blocking the path, while his master was reenvision our ethical and civic com- oblivious. The donkey tried to find ways Experiences with mitments. In his essay in the book City around the angel, who moved to block Animals in the City? Creatures, Mike Hogue wrote that “dog him, until finally the donkey gave up And that brings me to one final ques- companioning and dog parks, which and just lay down in the road. Balaam, tion: How can we best open ourselves create unique urban civic and associa- meanwhile, beat his mount for disobe- to religious experiences with animals in tional spaces by bringing diverse people dience until God opened the donkey’s the city? A good first step is to seek out into relationship with one another, are mouth to let him defend himself, and more direct encounters with city crea- essential to the repair and deepening of then opened Balaam’s eyes to the pres- tures, either on our own or in the com- democracy” (Gavin Van Horn and Dave ence of the angel. The angel told Balaam, pany of friends, family, or companion Aftandilian, eds. [University of Chicago Press, 2015]). He argues that the same skills we need to be good companions to canines in the city across species barri- ers, such as active listening and empathy, also prepare us to be good companions to other humans in the city across bar- riers of race, class, and more. He found this to be true in his own experience of cocreating a “guerilla dog park” on Chicago’s South Side with a very diverse group of neighbors united at first only by love for their dogs but later by their loving care for one another. Moreover, especially in the hustle and bustle of the urban environment, attending to animals brings us a doubly precious gift: the chance to slow down and reflect. On the one hand, this pause

Dharma World January–June 2017 13 them to continue to care for us, and so on (the same reciprocity is also felt and acted upon by Native peoples in respect to specific places and to the natural world in general). I can tell one more story shared with me by a dog rescuer as an example of this principle of reciprocity in action among non-Native people in the city. As a child this rescuer had been severely abused, and he therefore decided to leave home when he was quite young. He lived on the streets and became addicted to drugs. As he traveled to some of Chicago’s rougher areas to get his fixes, he began to notice homeless dogs in these same neighbor- hoods, many of them also showing signs of abuse. He felt an immediate kinship with these dogs and began to do whatever he could to care for them, helping them heal from the trauma of their abuse and finding them loving homes. animals. And we don’t have to go out of Museum, where researchers use them This care work gave the rescuer a sense our way to have such experiences: we to study migration patterns.) Several of of purpose that helped him step off the just need to take a pause in our hyper- the bird-collision monitors I spoke with downward-spiraling path he had been busy lives, open our eyes and ears, and said they started rescuing birds after not- following with drugs and alcohol and be more mindful of the animals that are ing one lying senseless and helpless on begin to move in a more positive direc- already present all around us, no matter the sidewalk and seeing everyone else tion. As he put it, “I’m not saving the what city we live in. By becoming more walking by ignore the bird. These res- dogs—they saved me.” aware of urban animals, we can begin cuers feel that because we built the sky- While not all of us are cut out for to feel a greater sense of connection to scrapers along their migratory pathway, the physically and emotionally hard them and perhaps even come to see it is our responsibility to do what we work of animal rescue, we can all work them as members of our communities. can to help birds whose lives are endan- to become more aware of the animals By coming into closer connection gered by our buildings. In other words, with whom we share our cities and sub- with animals in the city, we will have becoming aware of these birds’ plight urbs, both domestic and wild: winged, more opportunities and greater rea- led these people to feel a sense of con- furred, and scaled. That growing mind- son to care about and for them. Such nection to them and a responsibility for fulness of animals, in turn, can help us caring, in turn, can bring significant helping them. And in expressing their feel more connected not just to them benefits to our animal neighbors and caring for these birds, many of these but also to each other and to the home to us. new rescuers told me they also began places that we share. Connecting more I have observed a positive feedback to develop a stronger sense of connec- closely with other animals in the city loop developing along these lines among tion to the natural world that surrounds can also open our eyes to the presence animal rescuers I have spoken with in us all the time, even in Chicago’s down- of the sacred in the ordinary and the Chicago. The Chicago Bird Collision town skyscrapered Loop. everyday, both within and outside us. Monitors (www.birdmonitors.net) res- Another word for this positive-feed- When we learn to see the face of God cues birds that have become stunned back loop is reciprocity. Native peoples in the face of a dog or cat or coyote or after colliding with the mirror-shiny throughout North America speak of peregrine falcon, we will also be a lot glass windows of tall skyscrapers along reciprocity as one of the highest prin- more likely to see the Beloved in every the city’s lakefront. (Monitors also col- ciples of their worldviews. Because ani- face we encounter on the street, no mat- lect birds that have died after such col- mals care for us, we have a responsibility ter the person’s color or culture, and to lisions and bring them to the Field to care for them, which will then allow treat the person accordingly. ≥

14 Dharma World January–June 2017 FEATURES

Gratitude and Treasuring Lives: Eating Animals in Contemporary Japan by Barbara Ambros

Barbara Ambros is a Professor in East The contemporary Japanese discourse of gratitude Asian Religions in the Department of envisions an interconnected chain of becoming that is Religious Studies at the University sustained by animal lives and culminates in human lives. As of North Carolina at Chapel Hill. Her animal bodies are consumed and transformed into human research on Japanese Religions has bodies, humans have the moral obligation to face this reality focused on issues in gender studies, and express their gratitude. human-animal relationships, place and space, and pilgrimage. Dr. Ambros has served as cochair of the Animals In March 2009, Gifu City began to cele- produce, and enjoy song and dance per- and Religion Group of the American brate the Th anksgiving Festival for Food formances. In addition, the festival usu- Academy of Religions and president and Animals (Shoku to dōbutsu no kan- ally includes a workshop led by area for the Study of Japanese Religions. shasai), later renamed Th anksgiving educators or intellectuals in order to Her recent publications include Festival for Food and Lives (Shoku to raise awareness that the food requires Women in Japanese Religions (New inochi no kanshasai) in 2013. Initially taking animal and plant lives (Yanai York University Press, 2015) and organized by the United Graduate School and Nakayama 2015; Gifu 2009, 2010, Bones of Contention: Animals and of Veterinary Sciences of Gifu University 2011, 2012, and 2014). Religion in Contemporary Japan in conjunction with a symposium on Over the past ten years, an increas- (University of Hawai‘i Press, 2012). the safety and quality of meat, the festi- ing number of publications and public val promoted the consumption of beef, events in Japan have drawn attention to animal lives and culminates in human pork, and chicken produced in Gifu the fact that humans must rely on ani- lives. As animal bodies are consumed Prefecture. Th e following year, Th ink mal lives for food. Th e moral principle and transformed into human bodies, Gifu (Gifu o Omou Kai), a local citi- at the center of this discourse is grat- humans have the moral obligation to face zens group, took over the organization of itude (kansha). While the connection this reality and express their gratitude. the festival in collaboration with a local between animals and gratitude has a agricultural college. Th is time, the fes- long history in Buddhism, in modern Debts of Gratitude and tival highlighted locally produced beef, Japan the meaning of repaying a debt the Principle chicken, and rice, products that have of gratitude has shift ed from an empha- remained the focus of the festival ever sis on liberating animals to consuming of Retribution since. Th at same year, the festival fea- animals with gratitude. In other words, Historically, gratitude has been a marker tured a talk by Chisen Hori, the abbot as meat eating has become normative in of both diff erence and kinship between of the locally renowned Nichiren temple modern Japan, even among the Buddhist humans and other animals. In Mahayana Myōshōji. Abbot Hori’s talk stressed clergy, a sacrifi cial rationale that relies Buddhism, animals were oft en described the importance of being grateful for on ex post facto devices has replaced as “lacking gratitude” (Jpn., on; Chn., plant- and animal-based foods and the anti-meat-eating discourses that have en; Skt., kṛta), also meaning “kindness.” people who labored to produce them. remained central features of a Buddhist According to Nāgārjuna’s Treatise on Since then, the festival has become an identity in other parts of East Asia. Th e the Perfection of Great Wisdom (Jpn., annual event that promotes local cul- contemporary Japanese discourse of Daichidoron; Chn., Dazhidulun; Taishō ture and agricultural products. Visitors gratitude envisions an interconnected shinshū daizōkyō [hereaft er T], Junjirō can sample food for free, purchase local chain of becoming that is sustained by Takakusu and Kaigyoku Watanabe, eds.,

Dharma World January–June 2017 15 examples of Maobao’s white turtle and (Tales of Times Now Past) (ca. 1100) por- the great fish of Kunming Pond, both tray animals that save the lives of their of which excelled at repaying their debt human benefactors to recompense a debt of gratitude to the humans who saved of gratitude, while humans who harm them. He ends by asking why, if even animals find their lives imperiled. Such animals know how to repay a debt of tales encouraged humans to emulate ani- gratitude, a person claiming to be wor- mal paragons of virtue and cautioned thy could fail to do so. Even though grat- against killing animals. As the Nihon itude was presumably a human virtue ryōiki explains, “Even an animal does and those that lacked it were regarded not forget gratitude and repays an act as inhumane and beastly, exceptional of kindness. How, then, could a righ- animals served to illustrate the moral teous man fail to have a sense of grati- imperative to show gratitude (Ambros tude?” and “Even an insect which has no 2014, 254). means of attaining enlightenment returns Nichiren is alluding to a long tradi- a favor. How can a man ever forget kind- tion of gratitude tales that can be traced ness he has received?” (Nakamura 1973, back to India and China. In the Golden 118, 178; Ambros 2014, 254) Light Sutra (T. 16 no. 663: 335a–359c), Significantly, as in medieval China, for instance, the Buddha in his pre- ancient and medieval Japanese grati- vious life as Jalavāhana is generously tude tales about animals tend to link rewarded by the fish he saved during karmic retribution and repaying a debt a drought. After the fish are reborn in of gratitude to not killing animals and Trāyastriṃśa Heaven, they shower him releasing life. The following story from with jewels and flowers. This scripture the Nihon ryōiki, which also appears 100 vols. [Daizō Shuppan, 1924–34], became one of the texts on which East in the Konjaku monogatari, is a good 25 no. 1509: 413c23–24), gratitude is a Asian ritual animal releases were mod- example for this connection. After his human prerogative that leads to the cul- eled (Ambros 2012, 38, 42). death, a man from Settsu Province who tivation of compassion, and humans who In China, gratitude tales involving had previously sacrificed seven oxen lack this virtue degenerate into beasts animals became a popular genre. In such to a Chinese divinity is brought before (Long 2005, 29). Genshin’s Ōjōyōshū (T. didactic tales, animals were depicted as King Yama, the judge of the underworld. 84 no. 2682: 37c19–c20) likewise asso- doling out generous rewards to humans The seven oxen seek their revenge, but ciates animality with the lack of grat- who showed them kindness and as repay- because the man had eventually given itude. He explains that rebirth in the ing debts of gratitude in kind—saving up such sacrifices in favor of releas- beastly realm is retribution for stupid- a human life for being saved from cer- ing life, he is rescued by the countless ity, doing evil without regret, and lack- tain death or freeing from imprison- small animals he liberated and is safely ing gratitude for receiving alms (Ambros ment humans who had released them. returned to life (Nakamura 1973, 164– 2014, 251–53). Yet even though animals Conversely, animals wronged by humans 66). In other words, killing or sacrific- were associated with the lack of grati- would mete out equivalent punishment ing animals was closely associated with tude, many didactic tales also featured for the cruelty they had experienced. illness and premature death, whereas grateful animals. Such tales taught powerful lessons about sparing animal lives was thought to pro- Paradoxically, animals were expected karmic retribution and reward. They long life and lead to karmic rewards. to lack gratitude but became paragons also carried strong messages against kill- of this exact virtue in order to teach ing or harming animals and endorsed Gratitude and Animal humans a lesson. Nichiren (1222–82), the release of living beings (Pu 2014, Memorial Rites for example, uses this reasoning in The 163–203). Opening of the Eyes (Kaimokushō; T. 84 Similar lessons also appear in ancient As animals became increasingly com- no. 2689: 217b09–b15) when he argues and medieval Japanese didactic tales. For modified in early modern Japan, new rit- that those who fail to repay their debt of instance, the Nihon ryōiki (Miraculous ual technologies allowed people involved gratitude to the Lotus Sutra are in fact Stories from the Japanese Buddhist in killing animals for their livelihood beasts who know no gratitude. He jux- Tradition) (late eighth or early ninth to express gratitude for the animals taposes this moral deficiency with the century) and the Konjaku monogatari whose deaths sustained them. Rather

16 Dharma World January–June 2017 (Ōue et al. 2008, 70–72). It should also be noted that since rituals for laboratory animals are often conducted at public research institutions, they are sometimes termed a “thanksgiving festival” (kanshasai) rather than a “memorial rite” (kuyō) or “spirit-propitiation rite” (ireisai), both of which carry religious connotations. Thus the commemora- tive rite is secularized to avoid violat- ing the separation of religion and the state (Ambros 2012, 6–7, 80–83). In addition, the name highlights that the rite is a formal expression of gratitude.

Treasuring Life and Endorsing Grateful Consumption Significantly, expressing one’s respect for life (15 percent) was the third-most-cited than supporting the abstention from rituals have played an important role reason for memorial rites for laboratory animal flesh or avoiding killing ani- in justifying the production and con- animals (Ōue et al. 2008, 70–72). This mals, memorial rituals for animals can- sumption of animal-based goods. In theme points to an emerging discourse celed out the karmic burden incurred other words, the expression of ex post that links the ex post facto expression of by such acts. Whaling communities, facto gratitude does not curb consump- gratitude with valuing life—a rationale for instance, were among the first to tion but actually endorses it (Nakamaki that also informs Gifu’s Thanksgiving conduct memorial rites for the animals 2005, 45, 55–56). Ikuo Nakamura has Festival for Food and Lives. The com- they killed, acknowledging the animals’ also critiqued the rationale behind such bination of gratitude, valuing life, and death as a blessing for their communi- memorial rites. He argues that they sup- meat consumption has likewise become ties while also averting potential retri- port rampant consumption by provid- a popular theme in several recent chil- bution from the dead whales. While the ing participants with an opportunity to dren’s books that are aimed to instill in whalers showed empathy for the plight assuage their guilt without ever having the young a sense that they are valu- of the whales, killing the animals was to change their exploitative practices ing life by eating meat and not wast- also regarded as inevitable, even fated, (Nakamura 2001, 243–44). ing food as long as they utter a heartfelt and as long as the whalers did not waste Arguably, in postwar Japan the “Itadakimasu” and “Gochisōsama” before any part of the whales’ bodies, the whal- notion of vengeful retribution did not and after the meal. ers could atone for the violence against disappear entirely, but often it was not One example is the picture book the whales by holding annual memorial voiced explicitly. Instead, the concept Shinde kureta (They died for me) by rites for them (Ambros 2012, 57–63). of gratitude was embedded in a sac- award-winning poet Shuntarō Tanikawa Such animal memorial rituals have rificial rationale that cast animals as (b. 1931) (Tanikawa 2014). Nowadays, continued to the present. As Hirochika willing victims to their own destruc- most people in Japan only purchase Nakamaki argues, public memorial rit- tion for the benefit of Japanese society meat at supermarkets or restaurants uals, including those for animals, serve and consequently forestalled negative without ever encountering the living as ex post facto devices that help the repercussions from the act of killing animals whose flesh they are about to living deal with premature death, but (Ambros 2012, 71–80). A recent sur- consume. Tanikawa, however, brings in the modern period, such memorials vey of memorial services for laboratory children face-to-face with the reality tend to rely on the concept of gratitude animals illustrates the confluence of that meat is the flesh of animals. The rather than emphasizing the propitia- spirit propitiation (36 percent) and the text of the book, spoken in the voice of tion of potentially vengeful spirits. For expression of gratitude (43 percent) as a young boy, is short enough to be cited Nakamaki, modern animal memorial the primary motivations for such rituals here in full (translation mine):

Dharma World January–June 2017 17 The cow yellowish outlines of various food ani- Died for me mals against a brown background— And became a hamburger hinting at the dark, lingering presence Thank you cow of animal spirits. Despite alluding to the deathly aspects of meat consumption, Actually the book ends on a life-affirming note The pig also died for me as the protagonist promises to live the As did the chicken and animals’ lives in their stead. By choos- Sardines and mackerel pike and ing to live life to the fullest, humans can salmon and clams lead interrupted animals’ lives vicari- A lot of beings died for me ously. The final illustration shows the young boy framed by a rising sun—a I cannot die for anybody symbol of life, hope, and light, and a Because nobody eats me strong counterpoint to the images of Besides if I died death, darkness, and gloomy shadows. Mother would cry Shinde kureta suggests an interlinked Father would cry chain of becoming that culminates in As would Grandma and my little vigorous human lives. sister These sentiments have also taken root in contemporary Japanese Buddhism. That’s why I live The clearest example is the new meal The cow’s share and the pig’s share verses adopted by the Nishi Hongwanji and Animals. Similarly, the annual Gion And the shares of the living beings branch of Jōdo Shinshū in 2009. The Hōjōe in Kyoto, an event organized by that died for me sectarian leadership decided to shift the the Tendai temple Sekizanzen’in, is per- All of them (Tanikawa 2014) focus from Amida Buddha to the sac- formed to express gratitude toward the rifice of lives. The sectarian leadership plants and animals consumed as food. Shinde kureta strongly endorses the replaced an earlier version of the verse The event typically features a Dharma talk consumption of meat as a means for recited before the meal, “Thanks to the by Kanshō Kayaki (b. 1946) (currently human survival. As author Tanikawa Buddha and to everybody, we were blessed the vice-abbot of Zenkōji’s Daikanjin), states on the dust jacket, “If living beings with this feast,” with the new wording in which Kayaki bemoans the waste of didn’t eat living beings, they would not “Thanks to many lives and everybody, we food in modern Japanese society and go on living. Humans are actually living were blessed with this feast.” According exhorts his audiences to be grateful for thanks to other living beings.” The nar- to the official commentary, the substitu- the animals and plants they consume. rative justifies the consumption of meat tion of “many lives” for “the Buddha” was by depicting how animal flesh is trans- intended to dispel the misunderstanding Conclusion formed into healthy, strong human bodies. that the Buddha was like a creator divin- The narrative of Shinde kureta con- ity who had created animals so that they Meat eating has long been consid- ceals human agency in the animals’ death could serve as food for humans. Instead, ered problematic in Buddhism: many but does not shrink away from death the new phrasing was meant to highlight East Asian forms of Buddhism cate- itself. The animals are portrayed as will- “that the sacrifice of ‘many lives’ and our gorically reject meat eating as a whole, ingly sacrificing their lives to sustain indebtedness to the Buddha are different whereas the orthodox vinaya, such as humans, who are, in contrast to other things” and to express remorse (Kyōgaku the Ten Recitations Vinaya (T. 23 no. animals, described as inedible. Yet the Dendō Sentā 2009, 8). 1435: 265a03–06), only allows the con- book’s illustrations visually allude to Jōdo Shinshū may be singular in hav- sumption of so-called clean meat and the bloody reality behind the produc- ing officially incorporated the idea of prohibits as unclean any meat that has tion of meat. The words “died for me” gratitude for the sacrifice of plants and been specifically killed for the monastic appear in white characters on a black animals into its sectarian teachings, but community. In contrast, as Richard Jaffe background suggesting death. On the clerics of other Buddhist schools embrace has demonstrated, the consumption of opposite page bold brushstrokes of similar positions as indicated by Nichiren any kind of meat has become commonly red and white evoke splashing blood. cleric Chisen Hori’s participation in Gifu’s accepted in modern Japanese Buddhism. A later double page shows the shady, 2010 Thanksgiving Festival for Food Once considered an antinomian practice

18 Dharma World January–June 2017 peculiar to Jōdo Shinshū, meat eating became a potent symbol of a strong modern nation and modern Buddhism from the Meiji period (1868–1912) onward (Jaffe 2005). Contemporary Japanese arguments for the consumption of meat, including those made by Buddhist clerics, have adopted a sacrificial reasoning. Unlike earlier Buddhist discourses that stigma- tized meat consumption or averted the human gaze from the slaughter, contemporary Japanese discourses propose that witnessing the killing of animals makes the consumption of meat wholesome as long as humans avoid wastefulness and express their gratitude for the animals’ sacrifice. Recognizing the indebtedness of humans to animals creates an opening for reflection that makes it possi- Tales and Changing Conceptions of daigaku daigakuin rengō jūigaku Deer in Early Japan.” Pp. 21–58 in kenkyūka (Doctoral Course of the ble to see animals as subjects and to JAPANimals: History and Culture in United Graduate School of Veterinary destigmatize the labor involved in ani- Japan’s Animal Life, edited by Gregory Sciences, Gifu University) News, mal slaughter and the manufacture of Pflugfelder and Brett Walker. Center March 7. http://www1 animal-based products. Yet while the for Japanese Studies, University of .gifu-u.ac.jp/~ugvphdhp/news2008 expression of gratitude validates the Michigan. /sinpo090307.html. Accessed October deaths of animals, it does not necessar- Nakamaki, Hirochika. 2005. “Memorials 7, 2016. of Interrupted Lives in Modern Japan: Gifu. 2010 “Shoku to dōbutsu no kansha- ily better their lives. On the contrary, From Ex Post Facto Treatment to sai 2010!!” Let’s Gifu: Gifu o omou kai. the expression of remorse and gratitude Intensification Devices.” Pp. 44–57 April 14. http://m.lets-gifu.com can serve to spur consumption within Perspectives on Social Memory in /group/event.php?c_event_id=4082; out the need for altering any exploitive Japan, edited by Tsu Yun Hui, Jan van accessed October 7, 2016. practices inherent to the modern ani- Bremen, and Eyal Ben-Ari. Global Gifu. 2011. “Shoku to dōbutsu no kansha- Oriental. mal-industrial complex. ≥ sai 2011!!” Let’s Gifu: Gifu o omou kai. Nakamura, Ikuo. 2001. Saishi to kugi: May 5. http://m.lets-gifu.com/group Nihonjin no shizenkan, dōbutsukan. /event.php?c_event_id=5417; Hōzōkan. accessed October 7, 2016. References Nakamura, Kyoko M., trans. 1973. Gifu. 2012. “Shoku to dōbutsu no kansha- Miraculous Stories from the Japanese sai 2012!!” Let’s Gifu: Gifu o omou kai. Ambros, Barbara. 2012. Bones of Buddhist Tradition: The “Nihon April 11. http://m.lets-gifu.com Contention: Animals and Religion in ryōiki” of the Monk Kyōkai. Harvard /group/event.php?c_event_id=6137; Contemporary Japan. University of University Press. accessed October 7, 2016. Hawai‘i Press. Ōue, Yasuhiro, et. al. 2008. “Nihon ni ______. 2014. “The Third Path of okeru seimei kagaku gijutsusha no Gifu. 2014. “Shoku to inochi no kanshasai Existence: Animals in Japanese dōbutsu jikken ni kansuru ishiki: 2014!!” 2014. Let’s Gifu: Gifu o omou Buddhism.” Religion Compass 8, no. Seimei kagaku jikken oyobi dōbutsu kai. May 10. http://m.lets-gifu.com 8: 251–63. ireisai ni kansuru ankēto chōsa no /group/event.php?c_event_id=7346; Jaffe, Richard M. 2005. “The Debate over bunseki.” Hito to dōbutsu no kankei accessed October 7, 2016. Meat Eating in Japanese Buddhism.” gakkaishi (Japanese journal of Tanikawa, Shuntarō. 2014. Shinde kureta. Pp. 255–75 in Going Forth: Visions of human-animal relations), 20: 66–73. Kosei Publishing. Buddhist Vinaya, edited by William Pu, Chenzong. 2014. Ethical Treatment of Yanai, Taeko, and Tōru Nakayama. 2015. M. Bodiford. University of Hawaii Animals in Early Chinese Buddhism: “Tēma-gata machizukuri ni okeru Press. Beliefs and Practices. Cambridge nettowākingu ni tsuite no kōsatsu: Kyōgaku Dendō Sentā, ed. 2009. Shin Scholars Press. Gifushi ni okeru ‘Shoku to inochi no ‘Shokuji no kotoba’ kaisetsu. Dōbōkai. Gifu. 2009. “Kōkai shinpojiumu ‘Oishiku kanshasai’ no jirei.” Kenchiku gak- Long, Hoyt. 2005. “Grateful Animal or anzenna oniku to wa?’ Shoku to kai taikai gakujutsu kōen kōgaishū Spiritual Being? Buddhist Gratitude dōbutsu no kanshasai 2009.” Gifu (September): 113–14.

Dharma World January–June 2017 19 FEATURES

Miracle Stories of the Horse-Headed Bodhisattva of Compassion, Batō Kannon by Benedetta Lomi

However, this text reveals very little The horse’s head of the bodhisattva Batō Kannon has, in terms of unique features and ritual canonically, a number of functions, the most important of functions of the horse-headed Kannon. which is the ability to remove the afﬂ ictions and deﬁ lements Invoked to defeat demons, to protect the of sentient beings. country, and for healing from a variety of ailments—from headaches to tooth- ache—the Batō Kannon described in the Batō Kannon, literally meaning “horse- chikushōdō), no doubt due to his equine Collection of Dharani Sutra betrays a headed” Kannon, is the Japanese form features. Th e horse’s head on top of the paucity of characterizing attributes that of the Indic deity Hayagrīva. Originally bodhisattva has, canonically, a num- could distinguish Batō from any other a Hindu demon, an avatar of Viṣṇu, ber of functions, the most important of fi erce guardian deity of the esoteric pan- and an attendant of Avalokiteśvara, which is the ability to remove the affl ic- theon. Furthermore, it does not pro- Hayagrīva maintained the same fi erce tions and defi lements (Jpn., bonnō) of vide a consistent, overarching narrative demeanor in the East Asian Buddhist sentient beings.3 For this reason, Batō to make sense of Batō Kannon’s func- context, where he can take the forms of is the manifestation of the Bodhisattva tion and powers. Since Batō is called a ferocious demon guarding the gates of of Compassion most capable of remov- by a variety of names, mostly translit- hell, a wisdom king (Jpn., myōō), and a ing hindrances caused by lowly passions erated from the Sanskrit, and identifi ed manifestation of the bodhisattva of com- and attachments burdening animals. at times with Kannon and at times with passion. As such, Batō is oft en referred While faith in the power of the Six groups of wrathful protectors, the text to as the ferocious Wisdom King of the Kannons was widespread at this time, makes it easy to confl ate and confuse Lotus quarter of the Taizōkai Mandala.1 a specifi c, independent worship of Batō Batō with other deities. Th e deity’s angry mien, red complex- did not immediately emerge within the By the beginning of the Kamakura ion, and multiple weapons may seem courtly circles of Heian. At this time, period, however, independent images more befi tting to a wrathful protector the lack of fascination with the only of Batō Kannon start to be enshrined than to a compassionate deity, but it is wrathful form of Kannon mirrored the in temples around modern-day Kyoto the latter form that became prominent dearth of images as well as the lack of and Nara Prefectures, along routes that in the Japanese context. compelling accounts of the deity’s pow- would become part of or adjacent to Since Batō Kannon’s appearance in ers and miraculous deeds in the canon- the Saigoku Kannon Pilgrimage. Th ese the Japanese Buddhist pantheon in the ical scriptures. images are couched in a more coherent eighth century, Batō has been featured Th e most comprehensive source on set of beliefs, shaped by myths and leg- predominantly as part of mandalas and Batō Kannon is the sixth chapter of the ends that, although not originally exclu- groups of Kannons.2 In the course of the renowned Collection of Dharani Sutra.4 sive to Batō Kannon, had a key part in Heian period (794–1185), Batō was spe- Dedicated almost entirely to Batō, this reshaping the role of this bodhisattva cifi cally systematized as one of six forms section of the scripture would be consid- within the Japanese Buddhist pantheon. of Kannon, responsible for delivering ered by Kamakura-period (1185–1333) One example paradigmatic of this beings across the six realms of rebirth. monks as the locus classicus for its ritual phenomenon is provided by the Batō Traditionally included in this group instructions, and eventually also circu- Kannon of Matsunoodera, a temple following the elucidations of the Ono lated independently as “Rules to make an located on Mount Aoba (or, Wakasa monk Ningai (ca. 950–1046), Batō was image of Hayagrīva,”5 and “Rules to build Fuji), not far from the city of Maizuru in put in charge of the animal realm (Jpn., the altar of the Bodhisattva Hayagrīva.”6 present-day Kyoto Prefecture, which is

20 Dharma World January–June 2017 Dr. Benedetta Lomi is Lecturer in East Asian Religions in the Theology and Religious Studies Department of the University of Bristol, England, and was Assistant Professor of East Asian Studies at the University of Virginia and a Postdoctoral Fellow in Japanese Buddhism at UC Berkeley. She studied religions, East Asian art, and archaeology at SOAS, University of London, and sinology and East Asian languages and cultures at the University of Venice.

thirteenth-century sources, according who, in search of gold, silver, lapis lazuli, to which the image was constructed fol- seashell, agate, coral, amber, pearls, and lowing a vow made by two fishermen other treasures, go out to sea and have of Wakasa province.7 Set off course by their ships blown off course by a fierce unfavorable winds, the two fishermen wind to the land of the ogre demons, washed up on the shores of a land of and if among them there is even a single ogres. Desperate, they single-mind- person who calls the name of Regarder edly prayed for salvation and vowed of the Cries of the World Bodhisattva, to have a Kannon statue built if they all those people will be saved from diffi- were allowed to return to their home- culties caused by the ogres. This is why land safely. Immediately following this the bodhisattva is named Regarder of plea, a dapple-gray horse appeared and the Cries of the World.”13 delivered the fishermen back to their vil- Evidently, none of these sources men- lage, where, full of gratitude, they ded- tions Batō Kannon nor indicates that icated the Batō Kannon statue.8 the horse should be interpreted as this This theme is not at all new to the specific form of Kannon. However, it is Buddhist context. A retelling of the clear that the horse should be perceived famous tale of the merchant prince as one of the many expedient devices Sinhala’s shipwreck on the island of used by the bodhisattva to uphold the Ceylon, together with five hundred fellow vow of saving all beings. Similarly, merchants, and their rescue by Kannon’s although none of the canonical scrip- manifestation as the divine horse Bālāha tures on Batō make any reference to is found in the Kāraṇḍavyūha Sutra.9 the tales discussed above, they suggest The narrative is here adapted to the pro- that the horse’s head is considered one file of the horse-headed Kannon.10 This of Kannon’s many expedient devices. interpretation is, however, unique to Furthermore, Batō’s equine strength Matsunoodera. has a specific relation to the sea. The In the Japanese context, the story of deity’s ability to remove any obstruction the flying white horse was well known and affliction is symbolized by his horse’s in the Heian period and was popular- mouth, which is said to have the power ized through setsuwa (short didactic of swallowing “all the water of the ocean stories or legends) collections.11 The without any difficulty.”14 In explain- story was also found in lavish picto- ing this passage of the Dharani Sutra, rial representations of the “Universal the scholar-monk Kakuzen remarks also station twenty-nine of the Saigoku Gateway” chapter of the Lotus Sutra that Batō’s mouth can absorb hardships Kannon Pilgrimage route. The pres- (Jpn., Fumonbon).12 The first sections and hindrances like a horse drinking ence of the Batō Kannon statue—now of this chapter, detailing the thirty-three muddy water; similarly, he can also a hidden sacred image (Jpn., hibutsu) afflictions that Kannon will save sentient devour sins and poisons like a horse unveiled every seventy-seven years— beings from, explains: “If there are hun- eating fresh grass.15 For this reason, is attested already in twelfth- and dreds of thousands of billions of beings Batō is referred to as “the adamantine

Dharma World January–June 2017 21 devourer” (Jpn., kanjiki kongō), and fishermen down to one but also by one of his defining mudras is the adding the figure of the ascetic as “horse’s mouth” (Jpn., bakōin).16 founder of the temple. Like many If in canonical scriptures and rit- other temples on the pilgrimage ual sources any reference to the route, Matsunoodera is likely to ocean-drinking, obstacle-devouring have been initially established as might of Batō is intended to address a mountain hermitage for ascetic karmic afflictions and obstructions practitioners. These sites started of the mind, the same interpreta- gaining popularity thanks to the tion can be applied to the parable proselytizing activities of Onjōji of the fishermen’s or merchants’ temple in the eleventh and twelfth shipwreck, where the horse rep- centuries, but they also thrived resents the promise of overcom- thanks to the activities of the local ing the lust and desires provoked yamabushi (mountain ascetic her- by the female demons. mits).19 In this context, it is not sur- In this sense, the early prising that figures of ascetics were Kamakura period saw a confla- woven into existing myths concern- tion of three themes: Batō’s power ing the foundation of temples and to remove bonnō, the flying horse the erection of their main icons. rescuing merchants at sea, and In fact, according to Ryūken Sawa, Kannon’s ability to save from perils. one version of the temple engi (ori- As temples that would later gin legend) explains that it was Ikō become part of the Saigoku Kannon Shōnin who first erected a Batō Pilgrimage route started attracting the Kannon statue at the temple by carv- attention of aristocratic patrons in the ing a piece of sacred wood found in the course of the twelfth century, differ- (708–715) eras, when the ascetic Ikō middle of Mount Aoba.20 ent miracle tales detailing the unique Shōnin—supposedly a Tang monk who Eventually, the version of the myth powers of the Kannon and of its sacred is also associated with another temple that would become popular in the representations started to emerge and on the route, Kimiidera, station number Tokugawa period (1603–1868) is the circulate. In this context, Batō Kannon two—opened Mount Aoba and estab- one attributing the statue’s dedica- narratives also evolved—or rather, were lished a hermitage there.18 The Batō tion to a local fisherman, here called altogether created as a practical solution Kannon statue, however, is not attributed Yūki Sōdayū, saved by the miraculous to fill a gap left by the existing canoni- to the ascetic in this version of the tale appearance of a flying white horse sent cal scriptures suggested at the beginning but, following the narrative explored so by Kannon. The Matsunoodera engi, of this paper. Such conflation between far, to a fisherman from Wakasa named included in the Kannon reigenki and in Batō and Bālāha at Matsunoodera may Kasuga Tamemitsu. As in a previous the Kannon reijōki zue,21 says that after reflect the need for a distinctive narra- case, his ship was hit by strong winds delivering Sōdayū from the demons’ tive for this specific iconography at a and lost at sea, and Tamemitsu was cast island, the white horse transformed moment in which the thirty-three-station off in a land of ogres. After the mer- into a log and disappeared toward the Kannon pilgrimage route was becom- ciful Kannon returned him safely to mountain. When the villagers went back ing popular. Facilitated by the activi- his homeland, he carved a statue of to the spot where Sōdayū was deliv- ties of those wandering practitioners Batō Kannon and enshrined it in the ered, they indeed saw footprints lead- acting as guides for those visiting the temple founded by the Chinese ascetic ing to Mount Aoba and heard a horse temples, different versions of the tale Ikō Shōnin. The period given for the neighing. By following the prints, they have survived. dedication of the statue is the Shōryaku found the log and carved a statue of The late Kamakura-period open- era (990–95), under the reign of Ichijō Batō Kannon out of it. Eventually, Ichijō ing statement of the temple restoration Tennō (980–1011), thus placing its real- Tennō heard the miraculous story and record,17 the Matsunoodera saikō kei- ization between 980 and 995. sponsored the construction of the hall haku bun, still held at Matsunoodera, The late-Kamakura version of the to house the statue. explains that Matsunoodera was founded story modifies the existing narrative The case of Matsunoodera thus between the Keiun (704–708) and Wado not only by narrowing the number of provides a perfect example of how an

22 Dharma World January–June 2017 existing narrative of a horse deity had of the animal realm was expanded and and the Uji shūi monogatarishū include been applied to Batō Kannon in order made relevant in the human realm as a tale titled “How Sōkyata went to the Land of the Rakkhasīs,” which narrates, to construct a legend around the statue well, which was essential to the estab- with some minor variations, how a mer- and temple. From the late Heian to the lishment of a discrete set of Batō Kannon chant called Sōkyata was rescued from late Kamakura period, Batō Kannon beliefs and provided the basis for the a land inhabited by evil female demons quickly went from being a marginally subsequent popularization of its ritual by Kannon in the guise of a flying white known statue carved by two fishermen to practices. ≥ horse. 12. Both the Kamakura-period being the main icon of a mountain temple Kannongyō held at the Metropolitan opened by a powerful and mysterious Notes Museum and the Heike Nokyō frontis- ascetic. Furthermore, the legend of the fly- 1. For example, see Darijingshu, piece of the twenty-fifth chapter depict ing white horse perfectly fits the purpose: in Junjiro Takakusu and Kaigyoku the scene. it was drawn from an already popular, Watanabe, eds., Taisho shinshu daizokyo 13. Gene Reeves, The Lotus Sutra: A hence recognizable, tale of Kannon, and (hereafter T), 100 vols. (Daizō Shuppan, Contemporary Translation of a Buddhist Classic (Wisdom Publications, 2008), 371. it presented a horse as the hypostasis of 1924–34), 39 no. 1796, 632c10. 2. The earliest extant statue, for exam- 14. Bato nenju giki, T. 20 no. 1072A: Kannon’s compassion, thus strengthening ple, belongs to a set of five Kannons, 155 15b–c. the connection between Batō’s key attrib- including Eleven-Faced Kannon (Jpn., 15. Kakuzenshō, DNBZ 47:1007. utes and the compassion of Kannon. In Jūichimen), Willow Branch Kannon (Jpn., 16. Besson zakki, compiled by the Matsunoodera context, this was facil- Yōryū), Infallible Lasso Kannon (Jpn., Shinkaku, in Taisho shinshu daizokyo itated by the activity of different agents. Fukūkenjaku), and Holy Kannon (Jpn., zuzo, 12 vols. (Taisho Issaikyo Kankokai, Shō) held at Daianji in Nara. 1924–35) 3, 3007: 234. The mudra is cre- Scholar-monks involved in the collec- 3. Kakuzensho, compiled by Kakuzen, ated by joining together the palms and tion of iconographical and ritual materi- in Dai nihon bukkyo zensho (hereafter bending the two forefingers so that the als had a key role in bringing together DNBZ) (Kodansha, 1970–73), 47:1013. nails touch. The name “horse’s mouth information on Batō Kannon scattered 4. Darani jikkyō, T. 18 no. 901:833c03– mudra” also refers to the space created by among the different scriptures included 838b26. It is a scripture in twelve fasci- the forefingers and thumbs, representing the shape of the horse’s mouth. in the Buddhist canon. Their activities cles translated in the seventh century by the monk Atikūṭa. For further studies on 17. The main hall of the temple was systematized and made available details the compilation of this text, see Koichi destroyed in a fire at the end of the Einin that helped give a more definite shape to Shinohara, Spells, Images, and Mandalas era in 1298, and the reconstructions were the horse-headed deity. The impact of (Columbia University Press, 2014). completed in 1308. The new hall was these narratives can also be seen in the 5. Kayaguriba zōhō, unknown transla- inaugurated on the twenty-seventh day of proliferation of Batō Kannon worship in tor, T. 20 no. 1073. the eighth month of Tokuji 3. 6. Kayaguriba Kanzeon bosatsu 18. Maizuru shishi (A historical the area, which begins in the Kamakura juhodan, unknown translator, T. 20 no. record of Maizuru City), vol. 5 (Maizuru period. At this time, Batō Kannon stat- 1074. Shishi Hensan Iinkai, 1973), 331–33. ues were also enshrined in two temples 7. One of the earliest mentions of 19. Tasuku Hayami, Kannon located in proximity to Matsunoodera— this vow is found in the late-twelfth-cen- shinkō (Hanawa Shobō, 1970), 270; Nakayamadera and Magōji. Although tury collection Kakuzenshō and in the MacWilliams, 40–42. each temple would eventually develop slightly later thirteenth-century Jimon 20. Saigoku junrei (Shakai Shisōsha, kōsō ki (1220–30) (DNBZ 47:116a; DNBZ 1970), 242. Contemporary booklet guides a unique myth underpinning the cre- 127:250–51). of the Saigoku pilgrimage route link the ation of its icon, both temples main- 8. Kakuzenshō, DNBZ 47:1004a. Batō Kannon statue to the alternative tain a connection, to different extents, 9. The story of Sinhala has been pre- name of Mount Aoba: Mount Baji (horse to the power of Matsunoodera’s Batō. sented, with some variations, in a vari- ear mountain). A recent version of the Thus, the growth and progressive pop- ety of Buddhist sources, and its locus story maintains that Ikō Shōnin, recog- classicus is generally considered to be nizing the shape of a Chinese mountain ularization of Kannon pilgrimages in the Valāhassa jātaka, although this attri- called Ma’er shan, decided to carve a Batō the course of the medieval period rep- bution is debated. For a further analy- Kannon out of a piece of wood found in resented an ulterior steppingstone for sis see Naomi Appleton, “The Story of the the mountain. He then built a small hut the worship of Batō Kannon, which had Horse-King and the Merchant Siṃhala, in where he enshrined the Kannon statue. repercussions on local forms of worship. Buddhist Texts,” Buddhist Studies Review 21. This is included in Utagawa Revamping the role of the horse-headed (2006), vol. 23 no. 2: 187–201. Hiroshige, Utagawa Kunisada, and 10. Mark MacWilliams, “Living Icons: Mantei Ōga, Kannon reigenki (Nanden bodhisattva within the Buddhist pan- ‘Reizō’ Myths of the Saikoku Kannon Nisanshō, 1858–59); and in Kōyo Shunʼō, theon, these myths led to a local-specific Pilgrimage,” Monumenta Nipponica 59, Saigoku sanjūsansho Kannon reijōki zue, development of Batō Kannon worship. no. 1 (Spring 2004): 60–61. ed. Tsujimoto Motosada, vol. 5 (Tanaka Furthermore, Batō’s role of protector 11. Both the Konjaku monogatarishū Jihē, 1886), 71–73.

Dharma World January–June 2017 23 INTERVIEW

Nikkyo Niwano’s Vision for World Peace Interview with Dr. Gene Reeves, an International Advisor to Rissho Kosei-kai

Gene Reeves has researched and lectured on the Lotus Sutra worldwide for more than a quarter century. He has also put much effort into nurturing members of Rissho Kosei-kai’s International Buddhist Congregation since its founding in 2001, as well as organizing the annual International Lotus Sutra Seminar. In June Rev. Kosho Niwano, president-designate of Rissho Kosei-kai, interviewed him at Rissho Kosei-kai headquarters in Tokyo, on such topics as his impressions of Founder Nikkyo Niwano, Dr. Reeves’s reasons for concentrating on the Lotus Sutra, and the great principles in which the Founder believed.

Kosho Niwano: Dr. Reeves, thank you as you know, is historically a Unitarian that I entered the room. I can just go for being here today. I understand that theological school. Since the merger of over to the side, but when the Founder you met Founder Nikkyo Niwano around the Unitarians and Universalists, it’s entered a room, everybody knew he was the time you headed Meadville Lombard been a Unitarian Universalist theological there. It’s awfully diffi cult to explain. Th eological School in Chicago. school. Of course Unitarian Universalism Th e way I’d like to think about him is is a kind of religion, but it’s a kind of sec- that he was a giant of a man. Maybe he Gene Reeves: In the spring of 1983 the ular side of religion and very active in the was a little tall for a Japanese, and as I Founder came to Chicago and visited world. At the time of Founder Niwano’s remember him, he was about as tall as Meadville Lombard, and that was the visit, Unitarian Universalists didn’t know I. He was probably taller than anyone fi rst time I met him. Meadville Lombard, Rissho Kosei-kai at all. A great many of else in the room. In that sense, maybe them thought maybe Rissho Kosei-kai he was a rather big man, but that was was another Japanese cult group. not the most important thing about him. We didn’t, including me, know what to expect when your grandfather Niwano: Was it that he had a presence fi rst came to Chicago. From the very such that one couldn’t help but notice beginning of his visit, I was very deeply him? What did you talk about then? impressed, favorably impressed. I don’t know if you’ve ever heard of Gabriel Reeves: We had a long talk. I think Marcel, who was a famous existentialist mostly, or maybe only, about Buddhism, philosopher and theologian in Paris. He and my memory is that we talked about talked and wrote about the “presence” some Sanskrit terms. For example, I that is shared in virtue of our open- think we talked about pratītyasamut- ness to each other, and I think that the pāda, or engi [interdependent origina- Founder had that kind of presence. tion]. I was very favorably impressed with Founder Niwano and his depth Niwano: What was your impression of understanding of Buddhism. I knew when you actually met the Founder? that he was not merely the leader of a religious organization but that he had Reeves: If I enter a room where there are a very deep, profound understanding a lot of people, maybe nobody knows of Buddhist tradition.

24 Dharma World January–June 2017 Gene Reeves is a professor emeritus at Meadville Lombard Theological School in Chicago and was a visiting professor at Peking University and a professor at Renmin University of China in Beijing until retiring in 2012. He serves as an international advisor to Rissho Kosei-kai. His four books on the Lotus Sutra include The Lotus Sutra and The Stories of the Lotus Sutra (Wisdom Publications, 2008 and 2010).

Of course he was Japanese, but he was more than that. He was a universal man. Already at that time, in 1983, he had established relationships with people from many places in the world. So that was a second way in which he impressed me as a big man. Another way in which he impressed—he had big ideas. A cult leader always has a kind of narrow thinking, but the Founder was the opposite. He was very, very broad- minded, big minded. In that connection, I should also mention that he had very big ambitions.

Niwano: What was his biggest idea?

Reeves: For him, I think, the purpose of Buddhism was world peace. He really believed that world peace was not just an idea but something doable, some- interest in Buddhism begin when you China, Japan, America, Europe—but thing possible. Later—not at the time met the Founder? the start of all that, my transforma- at Meadville but later—I also came to tion, began with the Founder’s visit to believe that the Founder had a very big Reeves: After the Founder’s visit, I Chicago. However, I shouldn’t make it heart. He was big-hearted in the sense decided I needed to study the Lotus sound as though the Founder was the that he cared a lot about other people. Sutra a little harder. I eventually learned only influence on me. At that time I didn’t know it, but now to read the Lotus Sutra in Japanese and Later that same year, soon after the with reflection I realize he made a huge in Chinese. As you probably know, I Founder left Chicago, I received a tele- difference in my life. It was a turning came to love the Lotus Sutra. I really phone call from Rissho Kosei-kai head- point in my life when he visited me in tried to devote my life to teaching the quarters wanting to know if I could come Meadville. It’s embarrassing to remem- Lotus Sutra—first understanding the to Tokyo for the Founder’s seventy-sev- ber, but in 1982, maybe in Rochester, Lotus Sutra, then teaching and pro- enth birthday. In November I came to New York, Rissho Kosei-kai had a work- moting the Lotus Sutra. Tokyo for the first time. The Founder shop on the Lotus Sutra. To prepare for was very kind to me, and we toured the that workshop, I read the Lotus Sutra Niwano: Apparently the Founder intro- facilities. The day after I spoke in the in English. The embarrassing thing is, duced you to several teachers for your organization’s Great Sacred Hall for that I didn’t like the Lotus Sutra at all. studies. birthday celebration, he introduced me to Dr. Yoshiro Tamura. Niwano: You later concentrated on Reeves: I have been teaching the Lotus Dr. Tamura and I became very good studying the Lotus Sutra. Did your Sutra all over the world—in Singapore, friends. Actually, the very next year, in

Dharma World January–June 2017 25 hall. He said many people think that Kannon holds tools in every hand, a thousand tools representing a thousand ways to help the people who pray to him. The Founder said Rissho Kosei-kai members believe that’s wrong and that they shouldn’t be praying to a bodhisattva, but that a bodhisattva should be a model for them. If Kannon has a thousand tools for helping people, it means we need to develop a thousand tools to help people. Another thing was that, where you go up the front stairway into the Great Sacred Hall, there are three pictures of bodhisattvas. On the right is Manjushri, on the left Maitreya, and in the middle is Fugen [Samantabhadra]. I remember learning that Manjushri was a symbol the spring of 1984, I had him come to Lutheran or a Catholic saying that kind of wisdom. Manjushri is depicted on a Meadville and give a series of lectures. of thing to the missionaries. lion. Maitreya, I always like to think, is He visited Chicago maybe ten or twelve That’s a good example of the things riding on a cow. I learned, I think from times. We taught together a course on I heard from Rev. Naganuma, but the the Founder, that Maitreya is a symbol the Awakening of Faith in Mahayana. idea also came from the Founder. I don’t of compassion. That understanding of know who had it first. But it was the Manjushri and Maitreya is very com- Niwano: So from your first meeting with Founder’s way of thinking. mon, but I also learned, which is not so Founder Niwano came an ever-wid- common, that unless wisdom and com- ening succession of connections. Was Niwano: After visiting Japan many times, passion are somehow brought together there a point at which you felt empa- you immigrated here to concentrate in life, they are not so useful. So what thy for Rissho Kosei-kai? on studying and translating the Lotus we need are compassion and wise com- Sutra, and you have become an indis- passion. This is symbolized by Fugen. Reeves: I remember, for example, in 1983 pensable advisor to Rissho Kosei-kai. I think that is a very profound under- or 1984, I heard a speech in Tokyo by standing of bodhisattvas. Rev. Motoyuki Naganuma, then chair Reeves: During the years before I moved From Rissho Kosei-kai, under the of Rissho Kosei-kai’s Board of Trustees. to Japan, I also met with the Founder teaching of the Founder, I learned about He was speaking to overseas ministers. every time I came to Japan. We talked a very profound, energetic, relevant kind I was very impressed with that speech. about exchanging or inviting professors, of moderate Buddhism, described by He said to them, “In ordinary religions, back and forth, things like that, but the the title of one of the Founder’s books, people always expect to be missionaries Founder always said, “How can we help Buddhism for Today [Kosei Publishing, or recruiting members, but we of Rissho you?” “How can we help each other?” 1976]. Kosei-kai think that if you find people He didn’t say, “How can I teach you?” who are doing well in their own reli- Niwano: The Founder thought that gion, you leave them alone—we don’t Niwano: Are there any anecdotes you bodhisattva practice is the essence of need them.” That seemed very strange recall from your talks with the Founder? Buddhism, didn’t he. to me. He said, “There are plenty of people out there who really need our help, Reeves: I recall something; I think it Reeves: Another thing that impressed and those are the people we should be was on one of those occasions that the me was that the Founder was extremely talking to.” Founder took me into the Horin-kaku well-connected. He had friends, not nec- In those days—maybe it’s a lit- Guest Hall. He pointed to a statue of essarily emotionally close friends, but tle different now—it would have been the Eleven-Headed, Thousand-Armed people he knew well and trusted and impossible to imagine a Methodist or a Kannon Bodhisattva enshrined in the who trusted him. What I want to make

26 Dharma World January–June 2017 clear here is that the Founder and almost one religion, never mind one organi- teachers, or friends. In this sense, the all Buddhists recognize the importance zation within a major religion, such as Founder is my most important ancestor. of interrelatedness. We are all inter- Rissho Kosei-kai, could actually create I don’t want to take anything away related, everybody knows that, espe- world peace. from my mother and father, I love both cially in Buddhism. But the Founder We need cooperation, not only of them, or from my grandparents. I not only recognized interrelatedness, among religions, but also with other didn’t know my grandparents very well, he created it. He worked at it. That’s kinds of organizations, nonreligious but they are obviously important for me. what was behind, for example, his cre- organizations. In this case also, the But somehow the Founder is embed- ating, not alone but working with oth- Founder didn’t just talk about these ded in my heart where no one else is. I ers, Religions for Peace. ideas, he worked with them. remember that almost every day when I In the modern world, the Founder visit the former headquarters of Rissho Niwano: When I visited Rome recently, is still not well recognized, I feel. But he Kosei-kai, because it’s not far from my many people said to me, “I wish I could really was a giant of a man. He has had home. I go there for a walk almost every have met Founder Niwano.” “I feel nos- a very big effect on the lives of many, day, and there I have an opportunity to talgic for the old days.” many, probably millions, at least hun- say thank you to the Founder. dreds of thousands of people. Reeves: This is related to what I said Niwano: You are still studying the Lotus at the beginning, that Unitarians and Niwano: What sort of person was the Sutra, and you are passionate about nur- Universalists in America were some- Founder to you? turing the next generation. What sort times thinking that maybe Rissho Kosei- of mental attitude propels you? kai was a kind of cult. But a cult group Reeves: There is another thing I remem- is very closed, unrelated to other peo- ber about him. He told me one time Reeves: I think my life is just beginning. ple. Rissho Kosei-kai is the very oppo- that all Japanese religions place a lot of I don’t know my life as a whole. I only site, very, very much so, more so than emphasis on the importance of ances- know that until now the Founder has the Catholic Church, more so than the tors. In Rissho Kosei-kai also, we place been the most important influence on Methodists, more so than almost any- a lot of emphasis on ancestors, but the my life, on what I think and how I feel. body else you could think of. Some of Founder said that we should not nar- He, in a way, led me to a better under- that probably is because of Founder rowly restrict the meaning of ancestors standing of the Lotus Sutra. I’d like to Niwano’s personality. He was a very to blood relatives. say “true understanding,” but I don’t outgoing, friendly person, but that’s not Our ancestors are everyone who know that even. I just know a better the whole story. He once told me that it has had an important influence on us, understanding of the Lotus Sutra, and would be ridiculous to think that any regardless of whether they are parents, therefore of Buddhism, because I like

Dharma World January–June 2017 27 bodhisattva approach to life. I believe it’s women. Yes, the world is in a lot of trou- the essential spirit of Rissho Kosei-kai. ble. We have lots of big, big problems in the world. None of them can be fixed Reeves: I think people are impressed by without a lot of participation by women. actions. Not just words put in a book, The Unitarian Universalist but what Rissho Kosei-kai does in the Association [UUA] also has the same way of helping people. Whether it’s problem. They have decided to try to in Bosnia, Africa, or Japan, if Rissho solve it by having only women candi- Kosei-kai is really genuinely active in dates for president. There will be an the world, people will learn about it. election, maybe in one or two years, They will understand that this is the and the only people running will be Founder’s teachings. If we are really women. The next president of the UUA active in the world in different ways— will be a woman. It has to be a woman, participating in interfaith organizations so in a way they are doing something is one way, but also maybe more impor- like your father did when he decided tant, participating in activities that are that you’re going to be the president genuinely helpful to other people—if and cut off any kind of talk of some- we do that, people will understand that body else being the president. Rissho Kosei-kai is an embodiment of to think that the Lotus Sutra is a cen- the Founder’s teachings. Niwano: The Founder walked the tral expression of Buddhism as a whole. Buddha Way without concern for his own The first thing I do every morning, Niwano: It’s not essential that the world advantage. People tend to ask, “Is there as soon as I open my eyes . . . it’s a little know about the Founder’s achievements, any meaning in my conduct?” or “Is there different some days, but on most days but what’s important is what he accom- any benefit from it?” and think about I recite o-daimoku, which helps me to plished in the world through bodhi- future results. But what we do should remember where I am and what I’m sattva practice, isn’t it? benefit other people and the world, and doing in my life. I believe it is Rissho Kosei-kai’s tradi- When the Founder came to Chicago, Reeves: Yes, I think so. tion to do things wholeheartedly without he gave me a scroll. I’m sorry I’ve for- regard for its own advantage. Although gotten the middle kanji, but I remember Niwano: In what form will bodhisattva it’s also important for religious organi- what it means. It says “Mushin daido,” practice be conducted from now on? I zations to think about their future, I feel meaning “selflessness (mushin) leads believe we must think about this and that we are called upon first and fore- you to the great Way.” That’s what the continue to take action. most to consider what we can do about o-daimoku should do. It helps us because the many issues in the world. That may there’s always a big temptation to put Reeves: Please do not forget that some- be the shortcut on the Buddha Way. oneself first, making too much of one’s day soon Rissho Kosei-kai will have a self. One of the most important insights woman president. I hope that will be Reeves: Yes, the point is that the way for of the Founder—maybe the most impor- an opportunity for Rissho Kosei-kai: institutions to be appreciated is prob- tant—was that we can move along the the rise of women, the importance of ably to be not only helpful but hospi- Way only by caring for others. That women. I think Rissho Kosei-kai can table. We don’t think about hospitality teaching, that understanding, is not take a stronger lead in promoting their very much, but it’s very, very impor- very different from many people’s under- status and power. That’s related to the tant. Actually, Rissho Kosei-kai has been standing of the Christian way. question of how Rissho Kosei-kai, how pretty good at that, but we need to con- the Founder, can be recognized. If we tinue it. Hospitality is not just about Niwano: I’ve been told that whenever the make a difference in the world, it will food and wine. upcoming year was being planned, the be seen. We Buddhists think there’s no such Founder would caution, “Don’t make a For example, Rissho Kosei-kai is a thing as simple as the “other.” Nobody plan that will make Rissho Kosei-kai bet- very important and prominent mem- is purely “other.” The Founder forged a ter; make a plan that will make society ber of Religions for Peace. We can use path to create communities of diverse and other religious organizations bet- Religions for Peace to promote the sta- peoples. I think we also need to con- ter.” One can sense in that the Founder’s tus of women. We need to stand up for tinue that in many different ways. ≥

28 Dharma World January–June 2017 SEMINAR REPORT Bodhisattvas in Action: Living the Lotus Sutra in Text, Image, and History by Thomas Newhall

Thomas Newhall is a PhD student The International Lotus Sutra Seminar is an annual academic at the University of Tokyo in the conference sponsored by Rissho Kosei-kai that brings Department of Indian Philosophy and together researchers from Japan and other countries to Buddhist Studies. Before coming to engage in an ongoing discussion about the Lotus Sutra. the University of Tokyo, he earned a They discuss the impact it and its ideas have had on history, BA in East Asian Studies at Oberlin thought, art, and religion, from the distant past to the modern College in Ohio (2007) and an MA day, in India, China, Japan, and beyond. From June 28 to in Buddhist Studies at Foguang 30, 2016, fourteen scholars from Europe, North America, University in Taiwan (2011). and Japan were invited to participate in this seminar at the National Women’s Education Center of Japan in the town of Ranzan, Saitama Prefecture.

Th e theme of this year’s seminar was known for his literary contributions, stories . . . that appeal to the human “Bodhisattvas in Action: Living the Lotus such as Ginga tetsudō no yoru (Night imagination as well as intellect”; second, Sutra in Text, Image, and History,” a of the Milky Way Railway), he was also that it “affi rms the reality and impor- theme that was open to a variety of inter- known to have developed a passion for tance of this world”; and third, that it pretations and allowed for specialists the Lotus Sutra and to have become has an “ability to empower people,” par- from fi elds as broad-ranging as Japanese acquainted with the Nichiren-inspired ticularly through the chanting of the literature and East Asian art, history, activist Chigaku Tanaka (1861–1939) title of the Lotus Sutra, or o-daimoku. and more to take part in lively discus- before moving to the countryside to Reeves then goes on to explain how sions and debates over the course of the experience a simpler life among farmers. these elements can be seen in Night of three days. What follows is a summary Reeves’s paper tries to weave these the Milky Way Railway. At one partic- of the presentations given during the three elements together—Miyazawa’s ular point in the story the protagonist, three days and of the discussions that writing, in particular Night of the Milky a boy named Giovanni, fi nds a ticket took place aft erward. Way Railway; his biography; and his that can “take him anywhere.” Th is pow- relationship with the Lotus Sutra—in erful ticket, Reeves believes, symbol- “Kenji Miyazawa: order to off er an overarching view of izes the o-daimoku and the power it has Embodying the Lotus Miyazawa’s life, work, and motivations. for believers, further implying that the Sutra, with Mistakes and Reeves does this by fi rst giving a vignette character of Giovanni is a stand-in for Failures” of Miyazawa’s life, focusing particularly Miyazawa himself. Gene Reeves, an international advisor on his time in the countryside and the Although respondents pointed out to Rissho Kosei-kai, Tokyo diffi culties of adapting to life there that the importance of looking at other he is said to have had—the “mistakes and infl uences beyond the Lotus Sutra to For the fi rst research presentation of the failures” Reeves alludes to in the title. understand Miyazawa’s work, Reeves’s seminar, Dr. Gene Reeves, one of the He then goes on to ask, “Why was paper gave us a unique insight into some seminar’s founders, presented a paper Miyazawa powerfully attracted to the potential links between Miyazawa’s life on the life and work of Kenji Miyazawa Lotus Sutra?,” giving three poten- and work and the world of Buddhist (1896–1933). Although Miyazawa is best tial reasons: fi rst, that the sutra “tells scriptures.

Dharma World January–June 2017 29 “Giving Shape to Batō Kannon: The Kamakura- Period Reinvention of the Horse-Headed Bodhisattva of Compassion” Benedetta Lomi, University of Bristol

With Dr. Benedetta Lomi’s paper, the discussion turned from literature and literary theory to art history and material culture. Her paper focused on Batō Kannon, a form of perhaps the most well-known bodhisattva, Avalokiteśvara, known in Japanese as Kannon, depicted with the head of a horse and a fierce, wrathful expression, a stark contrast to the gen- tle-looking female figure of Avalokiteśvara steed” of the prince Shōtoku Taishi. this received wisdom in his paper, typically found in East Asian art. In this Furthermore, a similar story is found focusing in particular on the rela- paper, Lomi aims to explain how Batō in the account given by the Shingon tionship between jikyōsha and cen- became used in Japanese religious ico- monk Chōen (1218–84), which links ters of monastic power. Rather than nography of the Kamakura era (1185– Batō to the horse ridden by Shakyamuni strictly considering jikyōsha as people 1333), paying particular attention to the Buddha out of his palace. who practiced in the mountains away place of Batō images in temples along Through stories that employ these from society, Kikuchi’s approach “prob- pilgrimage routes. two narrative models—the flying white lematizes the perspective that isolates Lomi finds two different arche- horse and the ruler’s favorite steed— secular society from mountain practice” types for the stories that feature Batō in Lomi demonstrates that “Batō’s role and instead links jikyōsha more closely Buddhist literature, the first being that as protector of the animal realm was to a liminal zone “between the moun- of a “flying white horse”—a mythical expanded and made relevant to the tains and the zone of human activity”— horse able to rescue those lost at sea; human realm as well.” an area known as the satoyama. the second is that in stories involving Kikuchi does this by observing that the “favorite steed,” or aiba, of a ruler “Reevaluating Jikyōsha as although many of these jikyōsha were or figure of authority. Mountain Ascetics” self-ordained, eventually the roles of This first archetype appears to be the Hiroki Kikuchi, University of Tokyo “practitioners” and “sutra upholders” basis for the engi—or origin legend— became merged under the state’s monas- of the figure of Batō Kannon housed Professor Hiroki Kikuchi’s paper focused tic ranking and ordination system, thus at Matsunoodera, a temple in Kyoto, on Buddhist practitioners known as creating an incentive for such monks which is also the twenty-ninth temple of jikyōsha, or “sutra upholders,” a term that to become part of the state hierarchy. the Saigoku Kannon Pilgrimage route, features prominently in the “Preachers Kikuchi also points out that many which focuses on temples housing of the Dharma” (hosshihon) chapter of temples of this time found in the plains images of Kannon. Among the vari- the Lotus Sutra, but became important were coupled with a temple nearer to ations to this figure’s origin legend, in later Buddhist setsuwa (a type of folk a mountain, a satoyama, and as part several involve fishermen lost at sea tale) literature such as the Hokkegenki (A of their basic training, monks would who are saved by a white horse sent record of miracles of the Lotus Sutra) and travel between mountain and plains by Kannon. the Konjaku monogatari shū (Anthology temples at different times of the year. At The second archetype for Batō of tales of times now past). the temple in the lowlands they focused appears in the origin legend of the statue Typically, jikyōsha are depicted on doctrinal study (gaku), and at the enshrined at Magōji, on the coast of as ascetics who live and practice in mountain hermitages they focused on the Sea of Japan in Fukui Prefecture, the mountains, away from the main practice (gyō), of which sutra recitation a temple that is part of the Hokuriku monastic centers, and whose practice was considered an important part. This Kannon Pilgrimage route. Lomi finds is based mainly on the Lotus Sutra. typical pattern both of the structure that this Batō is linked to the “favorite However, Kikuchi questions some of of temples and of the training process

30 Dharma World January–June 2017 quandary to close out the first day of the seminar.

“Pūrn . a as a Bodhisattva: Living the Teachings of the Lotus Sutra” Hiroshi Munehiro Niwano, president of Rissho Kosei-kai’s Gakurin Seminary, Tokyo

Beginning the second day of the seminar, Dr. Hiroshi Niwano’s paper dealt with the role of the character Pūrṇa (Jpn., Furuna) in the Lotus Sutra. Pūrṇa is known in Buddhist literature as one of Shakyamuni Buddha’s “Ten Great shows that there was a dynamic rela- fundamental text of the Zen tradition, Disciples” (jūdai deshi), said to be “fore- tionship between religious practice in the Platform Sutra of the Sixth Patriarch most in preaching” (seppō daiichi), and the mountains and in the plains. (Jpn., rokuso dangyō). This work fea- appears not only in Mahayana litera- On the whole, Kikuchi’s paper gave tures a story of a monk named Fada ture but also in Nikāya literature (such an overview of the development of how who meets the sixth Chinese Zen patri- as that of the Pāli Canon), though the practitioners in the mountains and out- arch, Huineng (Jpn., Enō, 638–713), and characteristics of this figure differ in side the centers of power functioned reports that he has recited the Lotus each genre. within the greater sphere of Buddhism Sutra “three thousand times.” Hearing As is well known, according to the in this early period, thus giving a snap- this, Huineng tells Fada that “even if you Lotus Sutra, the highest teaching of shot of such “bodhisattvas in action” in recite it ten thousand times, it won’t help,” Buddhism, the One Buddha Vehicle the early stages of Buddhism’s develop- thus making Fada doubt the efficacy of (ichi butsujō), is a teaching appropriate ment in Japan. his practice. In response, Huineng tells only for bodhisattvas, so Dr. Niwano Fada that “the sutra is fundamentally first outlines the qualities of bodhisat- “Bringing the Buddha without doubt; it is your mind itself that tvas described in the opening chapters Down to Earth: Eighth- has doubt” before lecturing Fada on of the Lotus Sutra, comparing them to Century Chan Use of the the meaning of the sutra. After “com- the description of śravakas (shōmon), Lotus Sutra in the Platform prehending the mysterious purport” of adherents to the teaching of the “lesser Sutra” the sutra, Fada returns to his former vehicle” (shōjō). He then brings in the Miriam Levering, Professor Emerita, practice with renewed faith and vigor. description of Pūrṇa from the Lotus University of Tennessee, Nashville Although this story begins by deny- Sutra, whom the Buddha praises for ing the efficacy of learning from sutras his preaching ability but who is said Dr. Miriam Levering’s paper found ref- in the classic Zen sense, Huineng in fact to appear to people around him as a erence to the Lotus Sutra in what may confirms his respect for and compre- śravaka rather than a bodhisattva. perhaps be an unexpected place: a Zen hension of the teachings of the Lotus Later in Pūrṇa’s story, he is asked (Chn., Chan) text. Although Zen bills Sutra, and thus his criticism of Fada is by the Buddha about what he would itself as being a separate transmission not of the sutra itself, nor of its recita- do if he were threatened with a knife outside the teaching (kyōge betsuden) tion or study, but of practicing such rec- in a town he preaches in. These epi- that does not rely on words or letters itation without a deeper understanding. sodes reveal which, of several Pūrṇas (furyū monji), with slogans seeming Levering’s fascinating paper led us to found in Nikāya literature, the char- to indicate that the study of sutras was the depths of Zen thought, asking that if acter from the Lotus Sutra is likely to irrelevant, in fact, Levering points out, Zen texts present such a vastly different correspond to. Although the question references to sutras are made frequently view of enlightenment, “can the Buddha of what Pūrṇa’s unique characteristics throughout Zen literature. of the Lotus Sutra and the Buddha of are as a bodhisattva is unresolved, Dr. Specifically, Levering’s paper focuses Chan discourse fully coexist?,” leaving Niwano is more concerned with seeing on how the Lotus Sutra is used in a the participants with a philosophical the figure of Pūrṇa as one of the people

Dharma World January–June 2017 31 who “made an effort to embody what the Buddha wanted them to do because they were aware of the Buddha’s true inten- tion,” thus being models of living the teachings of the Lotus Sutra in action.

“Development of the ‘Identity of the Purport of Perfect and Esoteric Teachings’ (enmitsu itchi) in the Medieval Tendai School: The Significance of Esoteric Symbolic Objects in Koen hokke gi” Takahiko Kameyama, Ryukoku University, Kyoto Professor Kameyama presented what was perhaps the most doctrinally oriented with “esoteric” (mitsu) teachings, those attention to how women are depicted in paper of the seminar with his research associated with Kūkai and the Shingon the printed copies of founding legends on a work called the Koen hokke gi and (esoteric) school of Japanese Buddhism. of these temples. To do so, she focused how it combines concepts from both Although Kameyama writes that in on four of the thirty-three temples of the Lotus Sutra and the mikkyō, or eso- the Tendai works of this period, discus- the Saigoku Kannon Pilgrimage route: teric, tradition. sion about enmitsu itchi “was basically Okadera in Nara Prefecture; Mimurotoji, Although the author of the Koen limited to the realm of doctrine,” he shows south of Kyoto; Kannon Shōji in Shiga hokke gi is traditionally thought to be that the Koen hokke gi “goes beyond the Prefecture, and Nakayamadera in Hyogo the Heian-period monk Enchin (814– realm of doctrine to reach the realm of Prefecture. 91), known as the founder of the branch practice.” Professor Kameyama illus- Okadera’s image of Nyoirin Kannon of the Tendai school called the Jimon trates this by showing several passages is closely linked to the monk Kūkai branch (jimon-ha), this attribution has where symbolism taken directly from (774–835), but printed materials from come under scrutiny. In addition to the Shingon practices is equated with such the nineteenth century also include fact that the text is not mentioned in famous imagery in the Lotus Sutra as the the story of a young girl who nearly Enchin’s biography, some statements in white ox (byakugo) from the parable of drowns in a ship bound for the Saigoku the Koen hokke gi seem to contradict the burning house (kataku). Although Pilgrimage, only to be saved by a school statements in other works that are known Kameyama dealt with a highly technical of fish that appear after she has prayed with certainty to be Enchin’s, suggest- topic, his paper clearly illustrated how the to the temple’s image. ing that the Koen hokke gi is not in fact author of this work made connections Mimurotoji’s image of Senju Kannon Enchin’s at all. Based on his compari- between the Lotus Sutra and Shingon rit- (Thousand-Armed Kannon) is linked son to related works from this period, ual and developed this important strand to the story of a girl whose father has Professor Kameyama concludes that the of medieval Japanese thought. offered her to be the bride of a shape- work was most likely written by some- shifting snake, but after she prays to one in Enchin’s Jimon lineage but after “Printing Women’s Interests this image, a swarm of crabs attacks the death of Enchin himself. in Kannon Pilgrimage the snake, saving the girl from this fate. The content of the work depicts Temples” The image of Senju Kannon at an interesting application of what Sherry Fowler, University of Kansas, Kannon Shōji temple was said to be Kameyama describes as enmitsu itchi Lawrence built by Prince Shōtoku in the belief that thought. Enmitsu itchi (identity of the Senju Kannon took pity on a mermaid. purport of perfect and esoteric teach- Dr. Sherry Fowler presented a paper that, Senju Kannon was said to be the rein- ings) is the idea that the “perfect” (en) similar to Professor Lomi’s paper, dealt carnation of a fisherman but is clearly teachings—those of the Lotus Sutra and with images of Kannon at temples along depicted in feminine form in printed the Tendai school—are identical (itchi) pilgrimage routes, paying particular literature.

32 Dharma World January–June 2017 be swallowed, she hits the snake over the head with the sutra scroll, causing its horns and scales to fall off. The serpent then proclaims, “Thanks to the power of this sutra, I am sure to become a buddha and obtain release.” Here Sayohime has “wielded” the sutra as a weapon not only for her own protection but for the liberation of the snake as well. Although the Lotus Sutra was not the only Buddhist text with this kind of salvific power in medieval literature, Kimbrough’s paper showed that sutras were not simply reading material but that they could be “wielded” for their spiritual power—even as weapons.

“Emerging from the Earth: Stories about the Kannon image at “wielding” in the title refers not only to Underground Haunting, Nakayama-dera feature both the Indian the use of the Lotus Sutra as “an instru- Bodhisattvas, and queen Śrīmālā (Shōman bunin) and ment of pacification, rejuvenation, and Nichirenist Discourse in Japanese empress Kōmyō (Kōmyō transformation” but also to “wielding Modern Times” kōgō, 701–60), and the temple itself a weapon.” Gerry Iguchi, University of Wisconsin– is linked to pregnancy, safe childbirth, To show these two aspects, he focuses La Crosse and child-rearing, fueling the sale of on examples from two works, the first votive merchandise such as haraobi, titled Manjū, from a genre of literature Professor Gerry Iguchi began the final “waist belts” thought to aid pregnancy. called kōwaka-mai, the second called day of the seminar with a paper deal- All in all, Professor Fowler’s paper Sayohime, from a genre of literature ing with a range of issues—everything shows how women were the princi- called sekkyō. from the Lotus Sutra’s imagery of the pal actors of several of the founding In the first work, Manjū, the titular “bodhisattvas emerging from the earth” legends of temples along the Saigoku character known as Tada Manjū comes (jiyu bosatsu) to the modern Nichirenist Pilgrimage route, legends that she to have faith in the teachings of the Lotus activist Chigaku Tanaka (also mentioned argues “were used to create kechien Sutra and commands his son, Bijo Gozen, in Professor Reeves’s essay) to issues of (spiritual connection) between both to become a monk and learn to read it. social justice in the modern world, and female and male worshippers and the Bijo, however, spends his time at the even to rock-and-roll music. The over- Kannon icons,” a conclusion that also temple making mischief and is unable arching theme of his paper is using the reinforces the argument presented in to read the sutra for his father when he image of “bodhisattvas emerging from Professor Lomi’s paper. returns home. Enraged, Manjū goes to the earth” as a metaphor for emergent strike Bijo with his sword but is blocked social issues and the possibility of rev- “Wielding the Lotus Sutra by Bijo with the scroll of the Lotus Sutra olutionary change. In particular Iguchi in Late-Medieval Japanese lying on the table in front of him. In shows that Chigaku Tanaka saw his world Fiction” this story, the Lotus Sutra is not only as being “haunted” by bodhisattvas that R. Keller Kimbrough, University of “wielded” as an object of devotion for “will at some point surge forth and trans- Colorado, Boulder the father, Manjū, but as a weapon of form this degraded world into a utopian self-defense for his son, Bijo. Pure Land of Eternally Tranquil Light.” Professor Kimbrough, an expert on A similar tale occurs in the story In the first part of the twentieth medieval Japanese fiction, presented of Sayohime, where the titular charac- century, Chigaku and other Nichirenists a paper on how the Lotus Sutra was ter is to be sacrificed to a great serpent in Japan thought of themselves as “wielded” in works from several dif- deity. On the way to meet the serpent, “bodhisattvas emerging from the ferent genres of late-medieval and ear- Sayohime begins chanting part of the earth . . . to undertake the role of ly-Edo-period (1603–1868) fiction. Here Lotus Sutra, and right as she is about to righting the modern world’s wrongs.”

Dharma World January–June 2017 33 see that Kannon had a particular significance for those people who spent their lives on the land and at sea and that the relationship between Kannon and the sea in Japanese religion is indeed an important part of the mythos sur- rounding Kannon. In addition to these examples, Sekimori presents the theoretical model of a “maritime cultural landscape” for thinking about this relationship and the symbolism employed that links these two elements together.

“Lotus Sutra Woodcuts in Song China and Beyond” Shih-shan Susan Huang, Rice University, The wrongs of the world, from their Professor Fowler’s and Professor Lomi’s Houston, Texas perspective, seemed to be the hegemony papers, but here they are given the full and colonial thinking that dominated spotlight. Like their papers, Sekimori’s Professor Susan Huang focused on wood- the world at the time, whereby Japan focused on legends about Kannon and block illustrations of the Lotus Sutra was but a subject within a global order on the Kannon images enshrined at made in China during the Song dynasty dominated by Western industrialized certain temples but framed them in (960–1279). Throughout the history nations. This inequality between nations terms of a “maritime cultural landscape” of printing in East Asia, when printers and social groups and the dissatisfaction by which there is a “liminal zone” that made copies of Buddhist works such it engenders linger like “ghosts” or “includes the site of ritual interaction as the Lotus Sutra, they often included “specters” below the surface of our world, between the land and the sea,” and also woodblock illustrations of scenes from according to Iguchi, only to be rectified a “liminal agent”—in this case, the fig- the texts as frontispieces. Such illustra- by the “bodhisattvas”—reformers—who ure of Kannon—who acts as both “a tions from the Song dynasty are among emerge out of this ground. In this sense, deity from beyond the sea” and a pro- the oldest examples of mass-produced the imagery of the “bodhisattvas emerging tector of that which connects the land woodblock printing, and many were from the earth” is linked not only to the to the sea, in particular, ships. produced by publishing houses in the prewar Nichirenist movement but to Sekimori points out that in addition city of Hangzhou, China’s capital during communist concepts of inequality and to to there being many temples near the the Song dynasty. These woodblock texts the social activism of the modern world, seaside dedicated to Kannon, many of and their illustrations were then taken embodied by musicians such as Bruce these enshrine pieces of driftwood and to other parts of the Chinese empire Springsteen. On the whole, Iguchi sees the other objects found at the seaside— or to Japan by monks who studied in modern world as a world of mappo (the objects that come from the sea to the Hangzhou. Sometimes such illustrated age of the decline of the Law), “haunted” land, in a sense bridging these two texts were enclosed within hollowed-out by social problems and inequality but worlds. Furthermore, there are many statues of buddhas or bodhisattvas. believes that it is possible to rise “out stories that depict Kannon as a protec- Because the written word of the Buddha of the earth” to promote social change. tor of fishermen and boats, including a itself was thought to have great power, well-known story of Kūkai scratching “stuffing” statues with texts in this way “Kannon, the Deity from the an image of Kannon into the boards of was thought to imbue the statues with Sea” his vessel for protection. Sekimori notes the power of the text itself, and because Gaynor Sekimori, SOAS, University of that there were also rituals in which of this practice, there are some well-pre- London priest-ascetics, instead of coming from served examples of printed works from the sea to the land like driftwood or this period. Dr. Gaynor Sekimori’s paper dealt with fishermen, went from the land to the By comparing examples of such the role of the bodhisattva Kannon and sea, embarking for the “other shore” of works preserved in Japan and China, the relationship of this figure to the Kannon’s Pure Land, known as Potalaka including in Dunhuang, Huang showed ocean, themes that were touched upon in (fudaraku). With these stories, we can how the same mass-produced image

34 Dharma World January–June 2017 from the same publishing house in Hangzhou has been preserved in different places, showing how widely such texts circulated during this period. Furthermore, comparing illustrations of the same scene, Huang showed how different publishers may have empha- sized one part of the sutra over others, and regional variations in the depic- tion of certain scenes may be a product of the differing environments in which such images were produced. Even so, the basic motifs found in such woodblock prints were reused and became templates for similar illustrations that were created in later periods. Saying that “these exuberant frontispieces . . . mark the high point of to benefiting the copyist’s karma, cop- not limited to one nation or region but Hangzhou printing,” Huang’s paper and ies of the text itself were thought to have practiced in all of the premodern Buddhist presentation gave a beautifully illus- special powers, such as being fireproof, a world, and what would otherwise seem trated overview of Buddhist woodblock striking similarity to the uses of the text to be a mundane matter of copying text prints from Song-dynasty China and that Kimbrough described in his paper. became a sacred and meritorious ritual indicated how these works can shed With such spiritual powers, sutra that was “a central value to the Buddhist light on the history of printing and the copying was performed as a religious notion of a well-lived life.” reproduction of texts both inside and ritual, first by practitioners’ bathing outside China. and donning clean clothes in order to Concluding Remarks purify their body beforehand, then by “The Lotus Sutra and the performing the act of copying according On the whole, this year’s International Ritual of Sutra Copying in to a procedure that was “in accordance Lotus Sutra Seminar was a great suc- Premodern East Asia” with the Dharma” (nyohō), and finally, by cess, with a wide range of papers illus- Bryan Lowe, Vanderbilt University, dedicating the merit of copying the text trating “Bodhisattvas in Action” and Nashville, Tennessee once it was completed. Professor Lowe showing how the text of the Lotus even gives evidence that sutra copying Sutra, and images based on it, were an Professor Bryan Lowe closed out the was more often performed on certain integral part of the lived experience of seminar with a paper surveying the prac- “pure” (sai) days of the month, a con- Buddhism throughout its history in tice of sutra copying (shakyō) in East cept originally from Indian Buddhism East Asia. All the scholars expressed Asia. Although he principally focused on that can be seen not only in Nara but admiration for the high quality of the Japan and on evidence from the sutra- also in manuscripts from Dunhuang, presentations, and everyone found the copying bureau at the temple Tōdaiji in northwestern China. discussions to be extremely interesting during the Nara period (710–94), he During the discussion, Professor and informative. Everyone who partici- also incorporated evidence describing Kameyama brought up the issue of copy- pated expressed their deepest gratitude sutra copying in China and the Korean ing sutras in blood, a well-known prac- for being invited, and for the generous peninsula. tice in East Asia. Even though blood is hospitality provided by the sponsors of For Buddhists throughout East Asia, generally thought to be “impure” and the seminar, as well as to the coordinat- the act of simply copying a scripture was thus at odds with the “purity” of “nor- ing staff at Rissho Kosei-kai and at the thought to be a “morally good” act that mal” sutra copying, Lowe suggested National Women’s Education Center. It produced merit (kudoku) that could affect that perhaps the dedication required for is hoped that the conference will con- one’s karma and future fate. Part of the such an extreme practice may have neu- tinue in future years as an opportunity reason for this belief is that sutras, such tralized any concerns about impurity. to build bridges between Rissho Kosei- as the Lotus Sutra, explicitly encourage Lowe’s holistic approach to the study kai and academic communities in Japan the reader to make copies. In addition of sutra copying illustrates a phenomenon and around the world. ≥

Dharma World January–June 2017 35 FOUNDER’S MEMOIRS

The Vow on Mount Tiantai by Nikkyo Niwano

In March 1999 an autobiography by Rev. Nikkyo Niwano (1906–99), the founder of Rissho Kosei- kai, was published in Japanese under the title Kono michi: Ichibutsujo no sekai o mezashite (The path that we have walked: Aspiring to the world of the One Buddha Vehicle). The book is a lively account of the life of Founder Niwano as a leader of a global Buddhist movement and a pioneer of interreligious cooperation who dedicated himself to liberating all people from suffering with ﬁ rm faith in the Lotus Sutra. Dharma World will continue to publish excerpts from the book in installments.

Pilgrimage to Mount When I lit incense and recited the Lotus Tsukuma and Most Ven. Etai Yamada. Tiantai Sutra at the summit of Divine Eagle Only Mount Tiantai was left . At that Peak, I felt I was hearing the Buddha’s time China did not permit free travel, so Ever since coming into contact with discourse directly and was fi lled with I approached the Buddhist Association the Lotus Sutra, it had been my heart’s gratitude for my encounter with the of China and waited for the opportu- desire to make pilgrimages to Divine Lotus Sutra. All Buddhists who visit nity. Th e time fi nally came when my Eagle Peak in India, Mount Tiantai in Divine Eagle Peak must be equally over- wish would be fulfi lled. China, and Mount Hiei in Japan. whelmed by the feeling that they have Guoqing temple, at the foot of Mount Divine Eagle Peak was where come at last to the actual place where Tiantai, which rises above northern Shakyamuni preached the Lotus Sutra, Shakyamuni taught. Tiantai County in Zhejiang Province, and I visited it in 1964. I had taken my Since my visit in 1969 to the temple was founded in 598 by Master Zhiyi wife and my eldest son, Nichiko, on a Enryaku-ji on Mount Hiei, too, I have (538–97), the founder of the Tiantai tour of the Buddhist sites in India, the received much kind instruction from two tradition of Chinese Buddhism, and so fi rst time we had ever traveled together. of the head priests, Most Ven. Shutan has a history of close to fourteen hundred years. Zhiyi became a student of Master Nanyue Huisi (515–77) when he was twenty-three and is said to have been greatly infl uenced by him. Later he went to Mount Tiantai, where he immersed himself in intensive study of the Buddhist scriptures. Th ere he formulated the Tiantai teachings, saying “Th e Lotus Sutra is the essence of all the Buddha’s teachings.” Two hundred years later, in 804, the Japanese priest Saicho (767–822) visited Mount Tiantai when he went to China with a diplomatic and trading mission, and on his return he founded the temple on Mount Hiei.

36 Dharma World January–June 2017 Nikkyo Niwano, the founder of Rissho Kosei-kai, was an honorary president of Religions for Peace and honorary chairman of Shinshuren (Federation of New Religious Organizations of Japan) at the time of his death in October 1999. He was awarded the 1979 Templeton Prize for Progress in Religion.

The mission set out in four ships various religions exist in order to save from Tanoura in Kyushu. Two ships people according to time, place, and were lost in a heavy storm on the way, capacities, and to fit in with their own but Saicho’s ship eventually reached culture and geographical situation. They China after fifty-four days at sea. It was must respect one another and join forces a journey he had undertaken at the risk for the benefit of all. of his life. He studied the Lotus Sutra on When I first studied the Lotus Sutra Mount Tiantai and brought it back to with my revered teacher, Mr. Sukenobu Japan, where he founded the Tendai sect Arai, he told me, “It is only when you in 806 on Mount Hiei. The patriarchs visit Divine Eagle Peak, Mount Tiantai, of Kamakura Buddhism all studied on and Mount Hiei that you will tread the Mount Hiei before leaving to establish path leading to the origins of the teach- their own schools: Yosai (1141–1215) ings of the Lotus Sutra.” My longed-for of Rinzai Zen, Dogen (1200–1253) of pilgrimage to Mount Tiantai at last came Soto Zen, Shinran (1173–1263) of the about through the good offices of the Shin Pure Land school, and Nichiren Buddhist Association of China. (1222–82) of the Nichiren school. I flew from Narita to Shanghai Saicho is credited with saying, “A sin- on May 2, 1982. I stayed in a hotel gle mesh of a net cannot catch a bird.” there overnight and on the following In the same way, a single teaching or day arrived in Hangzhou in Zhejiang sect cannot liberate the mass of peo- Province after a three-hour train ride. I ple with their very different capacities reached Mount Tiantai that day after a to understand the teachings. It is said six-hour, two-hundred-kilometer drive that Buddhism contains eighty-four by car. thousand gateways to enlightenment. I was met at the gate of Guoqing long time. Last year, however, it pro- Their purpose is to liberate everyone Temple by its abbot, Master Wei Jue, duced three plums, and this year it is from suffering, whatever their stance, whom I had met four years previously full of fruit. We thought it was an aus- leaving no one behind. Saicho’s words when he visited Rissho Kosei-kai with picious sign, that distinguished friends should be accepted as an admonishment Mr. Zhao Puchu as a delegate of the would visit Mount Tiantai—and here that if different schools are vying with Buddhist Association of China. “I have you are with us today!” I felt greatly each other in advocating the suprem- eagerly awaited your visit,” he told me, honored by his words. acy of a particular way, whether it be and guided me around the broad pre- Zen meditation, reciting Amida’s name, cincts of the temple. After we visited Returning to the Origin or chanting the daimoku, even a single the Maitreya Hall, amid a lush grove of of Japanese Buddhism person cannot be liberated. camphor trees, and the Main Hall, he Saicho’s words reveal the very starting took me and my companions to stand Staying overnight in the temple, I set- point of interreligious cooperation. To before an old plum tree. He said, “This tled down in the quiet to sleep. Every so apply them today, no religion, whether plum tree has lived for more than thir- often, the beautiful call of a bird floated it be Christianity, Buddhism, or Islam, teen hundred years, since the Sui dynasty into my hearing from the depths of the should claim supremacy but realize that [581–618], but did not bear fruit for a dark-enshrouded mountain. “I wonder

Dharma World January–June 2017 37 if that’s a bupposo [broad-billed roller]. Peak. Our relationship in a past life has Take for example the teaching of No, I remember reading somewhere now brought us together again.” In other Three Thousand Realms in One Mind, that that’s the name given to the call, words, when Shakyamuni preached the which developed out of the theories of not the bird, and the bird itself is the Lotus Sutra long ago in India, they were the Mutual Penetration of the Ten Realms konohazuku [Japanese scops owl].” With companions who had listened to the (from the hells to buddhahood) and the my mind flitting from place to place, I teachings together. Ten Suchnesses. We should not under- couldn’t sleep. Nanyue Huisi was a master who stand it simply as a worldview. It is more Even though it was May, the moun- superbly wove the strands of the vari- than that. Three thousand realms are tain was cold, and all I could hear was ous meditative practices together. Having contained in any one thought we have the penetrating cry of the owl. When studied under him, Zhiyi made a deeper at the moment. Moreover, one thought it stopped, everything seemed all the and broader inquiry and constructed does not preexist three thousand realms quieter. Waiting to fall asleep, I thought a comprehensive system of religious nor do three thousand realms preexist about various things, or perhaps I should practice on a strong theoretical basis. one thought. The three thousand realms, say I recalled them to mind, as I traced Many people gathered around Zhiyi, which means all existences, have a mutu- back along the path of the Buddha’s attracted by his doctrine. Reflecting, ally identical and common relationship. teachings that I had followed so sin- though, that very few of them truly However, this explanation alone is not gle-mindedly and that flowed so deep acquired the Buddhist teachings, he enough for people to come to an imme- in my heart. decided to go to Mount Tiantai in order diate understanding of this teaching. So, I had learned so much, when I to give himself the opportunity to crit- to put it in a nutshell, our mind is influ- thought about it, from Nichiren: the ically appraise his own theories. enced by everything that goes on in the awareness of being a messenger of the In the year 575 the Chen dynasty world around us, but it also has a limit- Tathagata, the spirit of devoting myself emperor requested Zhiyi to stay in the less possibility for changing that world. entirely to the teachings without regard capital, but the master replied firmly, If it is dominated by anger, there the hells to my life, and sharing the sorrows of “I have to act according to my own appear, and if it is overcome by greed, others as my own. I also learned that resolve,” and went to Mount Tiantai, the realm of hungry spirits takes form. the founder of our religion is none other the very mountain where I was now If we arouse our mind to seek a teaching than our original teacher, Shakyamuni resting. I was moved to tears to think that can defeat suffering when we meet Buddha, and that the bodhisattvas of the wonder of the Dharma connec- it, and are heedful of the doctrine of the described in the Lotus Sutra as spring- tion that joined me in the lineage that Four Noble Truths, then the realm of ing out of the earth should not be seen Zhiyi had brought into being here, on shravakas, the Buddha’s disciples, results. as metaphors but ideal bodhisattvas. this same mountain, more than four- And if we feel true sympathy for those Nichiren dedicated himself to bodhi- teen hundred years ago. who suffer and want to do something to sattva practice. Zhiyi had written about how pleas- relieve them of their suffering, the realm He studied on Mount Hiei and ant were the dark valleys and the gen- of bodhisattvas appears. In other words, learned the teachings of Saicho. Saicho tle, quiet nights of Mount Tiantai. This the teaching of Three Thousand Realms had criticized the bias of his time of seemed to be the very atmosphere that in One Mind tells us that we should pay depending on sutra commentaries rather surrounded me now as I was resting in careful attention to our mind, not neglect- than the sutras themselves and sought my room. In the distant past, life on the ing it even for a second. to make Japan a truly Mahayana land, mountain must have been inconvenient This teaching, contained in Zhiyi’s with the Lotus Sutra its fundamental text. and harsh. Nevertheless, Zhiyi called a Mohe zhiguan (Great cessation and con- If we look for the origin of this teach- life spent diligently pursuing Buddhism templation), tells us that the Buddha’s ing, we come to the Chinese Tiantai “pleasant.” Having come to the moun- realm can be opened up through one (Tendai) master Zhiyi, who in turn was tain with such a great resolve, he laid thought of our own, just as the hells can strongly influenced when he was a sen- out a training method that was truly be made to appear in the same way. If sitive youth, both personally and intel- severe. It was difficult to train and study we realize that human beings contain lectually, by his master Nanyue Huisi. according to his teachings unless the all of these possibilities within them- Zhiyi is said to have been twen- aspirant turned his back on the secu- selves, we understand that nothing is ty-three when the two first met on lar life for seclusion deep in the moun- more important than our own mental Mount Dasu. Huisi greeted him with tains and immersed himself in religious attitude. Our lives are not something we the words, “In the past we two together training. It was not a method that we cannot change. We can change them in heard the Lotus Sutra on Divine Eagle lay Buddhists could use in everyday life. any way according to our own attitudes.

38 Dharma World January–June 2017 When we realize this, we will feel con- my respects at the tomb of Zhiyi. From Jack, secretary-general of Religions for fidence and joy in knowing that our there the mountain spread below me Peace. There were also four members lives are filled with bright possibilities. like the leaves of an eight-petal lotus. from the Japanese committee. On the I have expressed this before very sim- Standing in front of the tomb, I experi- Chinese side, representing the gov- ply as “consideration is the true reward of enced again the joy of having come into ernment were Mr. Ji Pengfei, a mem- love” and “others change as we change.” contact with the Lotus Sutra. ber of the State Council and a former There are many other things that Zhiyi That year I turned seventy-seven, vice-premier; Mr. Qiao Liansheng, a taught that have been woven into Rissho a birthday known in Japan as kiju, or member of the State Council and direc- Kosei-kai practices like michibiki (intro- “the happy age.” It is said that it is very tor of the Religious Affairs Bureau; and ducing others to the Dharma) and tedori difficult to be born human; it is rare to Ambassador Kang Mao Zhao, appointed (guiding fellow members), such as over- encounter the Buddha Dharma. Since China’s representative at the upcom- coming defilements (eliminating delu- coming across the Lotus Sutra, I have ing Second Special Session of the UN sions originating from defilements), devoted my life to it, regretting noth- General Assembly on Disarmament. understanding of the reality of all things, ing. Saicho famously stated, “What is Joining them were Mr. Zhao Puchu, and meditation. I have worked hard to the treasure of a nation? It is the aspi- president of the Buddhist Association make these teachings more than mere ration to seek the Buddha Way. Those of China, and Mr. Li Rongxi, its vice words, as I considered they should be who have this aspiration are treasures of chief secretary. understood through the body. the nation.” I vowed again to myself to From start to finish, the talks were I have always thought that Buddhism keep on walking the Way single-mind- conducted in a friendly manner. Mr. is meaningless unless it can be made edly in order to make all people shin- Ji asked, “What countries will you be somehow or other to work in daily life. ing jewels. visiting as members of the peace mis- We are people of faith, not scholars spe- sion of Religions for Peace?” I replied, cializing in textual studies. Zhiyi himself Discussing Nuclear “We hope to visit the United States, must have sought throughout his life a Weapons Issues Soviet Union, France, and the United means to liberate people from delusion. Kingdom, in addition to China and have It has been my hope that I have been in China asked for meetings with government able to extract out of his teaching what After my visit to Mount Tiantai, I flew leaders. The Chinese government was is suited for our time for the practice of directly to Beijing to join other members the first to respond and we would like Rissho Kosei-kai members. of Religions for Peace’s peace mission to express our gratitude to it.” I then As the times continue their inevita- to China. This mission grew out of the explained that Japan was the first coun- ble change, we will soon find ourselves decision at the Third World Assembly try to suffer a nuclear attack and had in the twenty-first century. I appeal to of Religions for Peace, in Princeton, witnessed its horrors. It was because members to make Rissho Kosei-kai an New Jersey, to persuade countries with of this unhappy experience that we as organization that looks to the origi- nuclear weapons to ban their preemp- Japanese religious leaders have sup- nal spirit of the eloquent teachings of tive use. The mission to China was one ported the three nonnuclear princi- the Buddha and that will be a worthy of the missions to five countries with ples that Japan shall neither possess nor leader in the new century, returning to nuclear weapons for discussions with manufacture nuclear weapons, shall not the teachings and spirit of Shakyamuni. their leaders. Each of Religions for Peace’s permit their introduction into Japanese Once when I was talking with Dr. member countries made representations territory, and will be the first and last Kazuo Kasahara, an emeritus professor to those five countries. The Japan com- country to experience atomic bombing. of the University of Tokyo, he said, “The mittee asked for a meeting with leading “There will be neither winners nor los- greatness of the founders of new reli- members of the Chinese government ers in a nuclear war. People of religion gions in the Kamakura period [1185– through the Chinese Embassy in Tokyo. in countries that have nuclear weapons 1333] was that they were never resigned Permission being granted, the visit to and in those that don’t must join forces to following in the footsteps of their China was arranged. and stand together. Religions for Peace predecessors, but when asking them- The evening before the talks, mem- was established for such a purpose.” Mr. selves ‘Why?’, they always returned to bers of the mission gathered from all Ji nodded in agreement. Shakyamuni.” His words remain with parts of the world at a hotel in Beijing. Next to speak was Archbishop me still. They included Archbishop Angelo Fernandes. He announced Religions The following morning I climbed Fernandes, the president of Religions for for Peace’s four-point plan that would to the summit of Mount Tiantai to pay Peace; Dr. Dana Greeley; and Dr. Homer be presented at the Second Special

Dharma World January–June 2017 39 Session of the UN General Assembly on Disarmament (SSOD-II) in June: the declaration that the use of nuclear weapons is a crime against humanity; the promotion of a freeze in nuclear stockpiling by both the United States and the Soviet Union and of the conclusion of a nuclear test ban treaty; a global disarmament campaign by the United Nations; and the diversion of military expenditure to aid for developing countries. Mr. Ji agreed this was a wonderful appeal and promised to support it. He then stood up and shook hands with each member of the mission.

The Origin of Buddhist Ethics I had also visited China the previous year at the invitation of the Buddhist I voiced my thanks to the audience. else needed awakening. I think this Association of China in appreciation of “My faith, which enables me to work kind of attitude can rid the world of the work I had done at the Princeton for world peace through the coopera- all strife. Whatever system we fol- conference. That time I had gone with tion of people of religion, comes from low, if it is not rooted in a spirit of my wife. the precious jewel that is Mahayana reverence for others’ buddha-nature, The storms of the Cultural Revolution Buddhism, which we [Japanese] were it will not lead to peace. It is the had by then died down. Damage sus- able to encounter thanks to its transmis- action of Never Despise that is our tained at that time to the temples we sion from China.” Then I spoke about basic stance in promoting Religions were taken to was being repaired, and the Bodhisattva Never Despise in the for Peace. reconstruction was going forward stead- Lotus Sutra and his practice of honoring ily. What made me happier than any- people for their potential buddhahood: Hoping I had not been too direct, thing else was the fact that virtually all I said: the people of religion we met for the Long, long ago, there was a bhikshu first time had heard of Religions for who bowed to all he met, putting his Here is another story that has come Peace. I had received a request from Mr. palms together reverently, and saying down to us, about what happened Zhao Puchu to speak to Chinese reli- to them, “You will become a buddha.” in Shakyamuni’s lifetime. One gious leaders about how religious lead- Since he would never slight others, he night, King Pasenadi and his queen, ers from all over the world had come was called Never Despise. He never Mallika, were viewing the moon together to form Religions for Peace doubted that everyone he met pos- from the roof of their palace. The to promote the peace movement, and sessed the buddha-nature. Though king turned to his wife and asked, about its basic ideas. there were those who, unaware of “Is there anyone that you love more About fifteen hundred people, mainly their own buddha-nature, challenged than yourself?” Probably the king religious leaders, had gathered in the and hurt each other, Never Despise expected her to reply, “Of course, I hall of the Chinese People’s Political continued to revere them, deter- love you more than myself,” but she Consultative Conference in Beijing. mined to make them aware of what said, “Actually, I love myself most of Besides religious leaders there were rep- they truly possessed. all.” The king must have felt disap- resentatives from various sections of the Though some people beat him with pointed at that moment. Then the government, as well as young men and sticks or threw stones at him, Never queen asked him, “Do you love any- women who, I was told, were students Despise did not flinch but retreated one more than yourself?” He thought at religious academies. Religious leaders to a distance and continued to revere again and had to admit, “No, I also were being trained in a socialist country. them, since they more than anyone love myself most of all.” This was

40 Dharma World January–June 2017 true not only of King Pasenadi and My Second Speech at nationwide campaign with the aim of Queen Mallika. We all love ourselves collecting twenty million signatures. most. That is why the starting point the United Nations With young people in the lead, Rissho of Buddhist ethics has to be “those With the United States announcing the Kosei-kai members asked people to sign who love themselves must never deployment of the Pershing II missile a petition for global disarmament and harm others.” in 1983 in West Germany in response the abolition of nuclear weapons. They to the Soviet Union’s deployment of the stood in the streets, made door-to-door I then recounted a story I had heard SS-20 intermediate-range ballistic mis- visits, and appealed to fellow students from Hajime Nakamura, a professor sile, there was a sense of impending cri- at school and coworkers in the work- emeritus at the University of Tokyo. sis throughout the world over nuclear place. In two months they exceeded their Its point was that ren (altruism), one armament. The antinuclear movement target and collected twenty-seven mil- of Confucianism’s most fundamental rapidly expanded its activities, espe- lion signatures. At the same time, doc- virtues, has the important meaning of cially in Europe. The Second Special umentary films were shown and photo love and compassion for everyone. I Session of the UN General Assembly exhibitions held showing the destruc- had ventured to mention a teaching of devoted to Disarmament took place tion of Hiroshima and Nagasaki, and Confucius that had not yet been revived from June 7 to July 10, 1982, in New peace rallies and lectures were held in China. York against this backdrop, a month all over Japan. Member organizations I was quite anxious about how peo- after my visit to China. It heard state- of Shinshuren (Federation of New ple in positions of leadership from var- ments by representatives of NGOs, one of Religious Organizations of Japan) also ious sections of Chinese society, with which was the International Association responded to Rissho Kosei-kai’s peace its different system, would react to my for Religious Freedom (IARF), which campaign, gathering ten million signa- talk. However, there was great applause appealed for nuclear disarmament. Since tures. In the Philippines, young mem- when I finished. I happened at the time to be the organ- bers of the Bataan Christian Youth Civic Mr. Zhao stood up and added a few ization’s twenty-fifth president, I was Circle, with whom Rissho Kosei-kai had words. “The dangers the world faces deputed to address the special session. strengthened ties with the construc- arise because people are not acting like It was the second time I had undertaken tion in 1975 of a Friendship Tower in Never Despise. If the world’s religious such an important task. the city of Bagac in Bataan Province, leaders follow his spirit, then peace will Before the session, Rissho Kosei- the Philippines, collected seven thou- surely be achieved. Mr. Niwano, who kai inaugurated a committee to pro- sand signatures from Philippine citi- has shown us this, is truly my brother.” mote the disarmament and the abolition zens, and they brought them to Japan. Again there was great applause. of nuclear weapons, and conducted a The morning of June 24, 1982, in

Dharma World January–June 2017 41 New York was clear and sunny. That day, pleased to announce that Rissho the eighteenth day of the special session, Kosei-kai will contribute one mil- I stood on the podium of the General lion dollars over the coming year for Assembly as president of IARF. I said: the promotion of peace and international understanding through cam- As [IARF’s] representative and as a paigns for world disarmament. Buddhist from Japan, the only nation ever to suffer atomic attack, I feel it The day after my address I held a is my duty to call to the attention of reception in the Delegates’ Dining Room all peoples everywhere the drastic at UN Headquarters. The guests included alteration the existence of nuclear Mr. Javier Pérez de Cuéllar, the UN sec- weapons makes in the meaning of retary-general; Mr. Yasushi Akashi, the war. In the past, belligerents have under-secretary-general; other UN offi- usually been able to find some kind cials; UN ambassadors from various of justification for bellicose action. countries; and representatives of NGOs. But in the face of the horrendous Six hundred people from around the destruction and slaughter of nuclear world attended, among whom was Baron war, all justifications become less Noel-Baker, who had entrusted me with than meaningless. There can be no a message to the Japanese government at mortality rates are ten times greater in victor in a war without survivors, the Second World Assembly of Religions developing countries than in advanced a war in which it is impossible to for Peace in Leuven in 1974. He told me, countries, and it predicted that of 125 remain an onlooker. Such war is “That was a wonderful speech. Now is a million live births, more than 1.7 mil- impiety against the sacredness of turning point in history.” A renowned lion infants will die before the age of five. life itself. Hiroshima and Nagasaki authority on disarmament affairs and Anyone who knows this situation have shown us that this is true, and the recipient of the 1959 Nobel Peace has to think about what can be done to the victims who perished in those Prize, he held out his hand to me and relieve it. If the United Nations did not cities are martyrs whose sacrifice congratulated me. exist, those people would die in silence. teaches humanity that nuclear weap- People have varying opinions about Its existence is necessary, as it gives a ons must under no circumstances the United Nations. Some have decided it voice to the voiceless. be used a third time. . . . [T]he fate is powerless and others laugh at Japanese When I met the former secre- of humankind must be determined, diplomacy as being UN centered. Others tary-general, Mr. Kurt Waldheim, he not by the governmental representa- even say the UN is dominated by the earnestly appealed to me, saying, “The tives of a handful of national states, Third World and that a second United United Nations is a superb peace mecha- but by the grassroots wishes of the Nations should be created in its place. nism. If we can get it to work, it is capa- broadest possible united segment However, in a world like the present, ble of securing world peace. I hope that of humankind. suffused with national pride, only the religious leaders will provide the back- United Nations can observe the situa- bone to secure peace so that we can After making a concrete proposal tion in the most global way. Without make the ideals of the United Nations for the first steps for world peace, I the United Nations, the present criti- charter live.” concluded: cal situation would probably have been As far as the United Nations is the even more severe. only mediator of international conflicts, I am particularly alarmed that there The United Nations is needed not I believe that those people of religion are still many people in the world only for goals like nuclear disarmament who are affiliated with United Nations who have a wrong understanding and conflict resolution. According to a NGOs have a mission to make it effec- of the effects of nuclear weapons UNICEF report in 1981, in developing tive. Though there are unsettled ques- and who are ignorant of the cruel countries around 40,000 children die tions in Japan about the right of collective destruction nuclear weapons wreak every day, 100 million people go hun- self-defense and a multinational force, on humankind. Therefore, what is gry or are ill, 10 million suffer from we must remember that above all, Japan needed now is to mobilize world physical or mental harm, and 200 mil- has a constitution that is underpinned by public opinion for the cause of the lion children between the ages of six the very ideal of peace that the United abolition of nuclear weapons. I am and eleven do not go to school. Infant Nations aims for. ≥

42 Dharma World January–June 2017 REFLECTIONS

Look Up to the Heavens, Feel No Shame in Doing So by Nichiko Niwano

In Japan, during the holiday season sur- This reminds me of a stanza from a Nichiko Niwano is president of rounding the end of the old year and the poem by Hiroshi Yoshino (1926–2014): Rissho Kosei-kai and an honorary start of the new year, many of us have “Passing day after day, / And failing day president of Religions for Peace. frequent opportunities to gather with after day, / These two things / Are we He also serves as an advisor to other people. At such times, we usu- doing as one?” Shinshuren (Federation of New ally share some snacks. When sweets Because the poem uses the same Religious Organizations of Japan). are served, they seem to be everyone’s kanji character for both “passing” and favorite, but they come in many shapes “failing,” it layers the meanings of the buddhas, you may regretfully think, “I am and sizes. Which one do you reach for, two words, showing us that we cannot not yet worthy.” But just as Shakyamuni a large one or a small one? live life without ever failing. Therefore, Buddha said, “The mind endowed with You might suppose that the bigger the it is important that we always reflect a sense of shame is a purer and more sweet, the better, but I think that most upon and ask ourselves, “Do you have beautiful adornment than any kind of people tend to reach for one that is com- a guilty conscience?” and return to the robe a person could put on,” so a sense paratively small, because we feel ashamed heart of the buddhas and bodhisattvas. of shame can serve as the dynamic power to behave in an openly greedy way. that spurs our growth as human beings. Although this is an extremely simple Feeling Shame Leads Mencius, an ancient Chinese philoso- example, we Japanese people, from long to Self-Improvement pher (372–289 BCE) said, “Look up to ago, have developed the mental attitude the heavens, feel no shame in doing so.” of avoiding doing anything one would Honen (1133–1212), founder of Japanese That is a good motto for a lifestyle that feel ashamed of or feel guilty about, Pure Land Buddhism, left behind these is richly human and that aims to draw expressing it with the phrase “have a words of earnest self-reflection: “I should a little closer to greatness. sense of shame.” be ashamed, I should be ashamed. I am Of course, this is not some special Even so, we are sometimes defeated sorrowful, I am remorseful.” way of life. What is important is lead- by the temptations of greed and do One of Japan’s well-known scholars of ing a life that always aims to be equally things for which we, as human beings, Oriental philosophy, Masahiro Yasuoka honest before the gods and the buddhas, should feel ashamed. Of course, among (1898–1983), said that the humanity of and toward other people and yourself. In us, there are some people who feel no human beings in one aspect is found in other words, never forget to be polite to shame at all about telling lies or engag- pursuing something precious and great, people, and do gladly what is expected ing in wrongdoing. from which arises a mind of respect. of you. And then, if you remember to However, just as Buddhism teaches Moreover, according to Mr. Yasuoka, always be considerate of other people, the theory of the Mutual Inclusion of the when one develops such a mind, “a sense you can pass your days with a clear con- Ten Realms, everyone has, within his or of shame about the lowly reality of one’s science, free of guilt. her heart, an “I” with selfish desires as self would begin to grow.” And from a Even so, if you find yourself getting well as an “I” with honesty and integ- religious standpoint, as your faith deepens lost along the way, by all means remem- rity. We simultaneously can have the more and more and you gaze upon your- ber how important it is to consider other self-centered, shameful heart—like that self sternly, you cannot help but reflect people’s feelings first. When you are mak- of the realms of hell and hungry spir- and repent your shortcomings. Indeed, ing a sincere effort to help others, you will its—as well as the heart of the buddhas Honen’s words are a testament to this. not feel like advancing your own selfish and bodhisattvas, full of compassion, When you look up to and revere the interest. Perhaps we human beings develop, which allows us to take joy in devoting gods and the buddhas, and when you little by little, by repeating self-reflection ourselves to other people. are face-to-face with the gods and the and showing consideration for others. ≥

Dharma World January–June 2017 43 THE THREEFOLD LOTUS SUTRA: A MODERN COMMENTARY

The Sutra of the Lotus Flower of the Wonderful Law

Chapter 25

The All-Sidedness of the Bodhisattva Regarder of the Cries of the World (6) This is the 127th installment of a detailed commentary on the Threefold Lotus Sutra by the founder of Rissho Kosei-kai, Rev. Nikkyo Niwano.

TEXT The living, crushed and harassed, / Oppressed by The power to repel countless pains: / The Cry Regarder with his mystic wis- If this wisdom springs forth when one is undergoing var- dom / Can save [such] a suffering world. ious difficulties and hardships and suffering unbearably from them, then one can repel that suffering in a flash. This COMMENTARY This is the concluding verse of all that “repelling” is extremely important to human life and those has been described about the power of the Bodhisattva who possess the strength to repulse suffering are able to Regarder of the Cries of the World, who saves living beings overcome any kind of trouble. Those who lack this strength from suffering. become crushed, spiritless, and neurotic, or fall upon a per- • The Cry Regarder with his mystic wisdom. This phrase verted path, becoming so-called failures and stragglers in refers to a supreme and mysterious wisdom that is able to human life. A fork in the road of human life is very diffi- regard and distinguish between the voices in the minds of cult to distinguish because it is as thin as a knife’s edge. It living beings and to provide the most appropriate salvation is all a matter of whether one can repulse suffering or not. to them, according to their respective cries. It is the wis- A person with wisdom is able to repel it. A spirited person, dom of the truth of the Middle, wisdom that is constantly full of drive, is also able to repel it. united with the Truth, being adapted to each individual There are many people in this world who are not so- person and circumstance, and in perfect accord with the called people of wisdom and who are timid and fainthearted. purpose of deliverance. How can such people ward off hardship?

44 Dharma World January–June 2017 Herein lies the importance and value of faith. By vir- naturally becomes self-evident, with nothing overlooked. tue of one’s own faith, everyone has a firm spiritual foun- This is the way one must become. dation as a guide, and anyone can rise up from the depths Then, one is able to understand well the feelings of oth- of suffering in one way or another. The world is such that as ers, what and how they think, and what they desire. At the long as one can rise up, one will be able to get by somehow. same time, one is capable of knowing precisely the most The mysterious strength to somehow rise up and recover appropriate and correct thing to do for a particular person from suffering through the conviction of faith can surely be at a given moment, and the best way one can bring them called the power of the wonderful wisdom of the Bodhisattva true happiness. Thus, such discernment enables one to have Regarder of the Cries of the World. “Somehow” may seem at an exquisite sense of judgment in these matters. This is the first to be an extremely vague word, but it is in this “some- way one must become. how” that we find the exquisite wonder of the workings of This is the supernatural power of the Bodhisattva Regarder true wisdom. of the Cries of the World that we must learn. It is a kind of flash in which one is firmly convinced that • Widely practiced in the tactfulness of wisdom. This expression “if I do this, then that will happen.” Those who have reli- refers to fulfilling the above-mentioned practice repeatedly. gious faith are visited by such flashes when the occasion Since tactfulness signifies appropriate means, this phrase demands. When they fall into the abyss of despair, they expe- indicates that the Bodhisattva Regarder of the Cries of the rience this kind of flash and are able to obtain new courage. World has perfected the practice of employing the proper means most suitable for each person in any given circum- Hardship becomes sustenance for growth stance, always with penetrating wisdom. Thus, those who are able to ward off hardships are able to True meaning of all-sided appearance grasp something important from them. They are able to use those hardships as provisions for growth and are able • In the lands of the universe there is no place where he does to grow further as human beings. As the proverb says, it is not manifest himself. This does not refer merely to spatial in turning misfortune into good fortune that one finds the location, but also to the spiritual world of human beings. unimaginable exquisiteness of human life. Here, the emphasis is on the latter. This internal strength to repulse hardships when one Within the spiritual world of human beings, there is meets them, and on the contrary, through this wondrous a slight variance from person to person. These disparities strength of mind, to take nourishment from hardships and emerge from differences in gender, age, occupation, posi- use them as sustenance for growing—this kind of strength is tion, and education. It is these various spiritual worlds that the power of the mystic, wonderful wisdom of the Bodhisattva are indicated by “the lands of the universe.” Regarder of the Cries of the World. That which is able to penetrate and communicate widely with these worlds of infinite variety is the wisdom of the Cry TEXT Perfect in supernatural powers, / Widely practiced Regarder. It may be said that an excellent leader is one who in the tactfulness of wisdom, / In the lands of the universe is able to recognize the various reasons why a person is suf- there is no place / Where he does not manifest himself. fering—because of financial problems, romantic problems, health problems, disharmony in the home, or difficult inter- COMMENTARY personal relations at the workplace—and accurately assess the severity of the suffering, taking into account the how Supernatural powers this person’s individual needs might be different from other • Perfect in supernatural powers. To us as ordinary human people’s. An excellent leader can comprehend the delicate beings, supernatural power is an ultimately free and unhin- nuances specific to the category of distress in a particular dered power. It is the power to think, speak, and act in situation, and apply the correct mental prescription so that accordance with any given circumstance at all times. It is it is extremely effective against that suffering. a penetrating wisdom. This is how we should understand the “all-sided appear- The Bodhisattva Regarder of the Cries of the World is ance” of the Bodhisattva Regarder of the Cries of the World, the personification of such wisdom, and therefore we must who manifests himself, as if omnipresent in all lands and learn from him. We too must become the incarnation of throughout the universe, to save all human beings from the bodhisattva. suffering. And again, we ourselves must become like the Such wisdom is able to understand objective circum- Cry Regarder. stances easily, comprehend all information clearly, and per- There are probably a lot of people who will think to them- fectly perceive the core. In a given case, what one should do selves: “I couldn’t possibly imitate the bodhisattva. Why, I

Dharma World January–June 2017 45 haven’t even a fragment of such wisdom. As for becoming existence” in the January/February 1993 issue of Dharma a leader, it is entirely out of the question.” World). Such thinking is greatly mistaken. Any parent who • Sorrows of birth, age, disease, death / All by degrees are has even one child is in the position of being an admira- ended by him. Of course the phenomena of suffering in ble leader. At the workplace, if you have even one subor- human life do not themselves disappear. Human beings do dinate or younger employee working with you, then you not stop falling ill, growing old, and dying. It is just that ought to realize that you are a leader for that person. Even they cease to be suffering. among university students, there are many occasions when Suffering stops being suffering they serve in a position of leadership with fellow classmates and junior students. That “suffering stops being suffering” can surely be said to Therefore, no one should fall into thinking that he or be the merit of being capable of knowing the truth of the she has no opportunity to lead others in this world. To Middle, which is the essential substance of the Bodhisattva think that way is a kind of irresponsibility, and also a rather Regarder of the Cries of the World. In other words, it may mean-spirited way of thinking. be called the most realistic aspect of the merits of faith. Whether it is in relation to a single child, a subordinate, Therefore, let us use this opportunity to consider suffering a younger member of a group, or younger siblings, we must once again in greater detail. become like the Bodhisattva Regarder of the Cries of the Suffering never comes to an end World. We must manifest ourselves in an all-sided manner in all the mental worlds where others reside, and bring From the very beginning of human history, the one thing happiness to them. that human beings have consistently done is to endeavor Further, it is a great mistake to think, “I’m not as smart to escape from suffering. The most fundamental endeavor as the Cry Regarder, and I certainly don’t have the wisdom of the human race has been the struggle to escape from or of a bodhisattva.” Even without having accumulated educa- abolish all forms of suffering, whether they derive from tion and cultivation, if one is noble and pure-minded, one heat and cold, natural disasters and calamities, illness, can become an excellent leader. Even without the gift of death, and poverty, or suffering that comes from human being able to guide others with spoken and written words, relationships. one can serve as a guide by one’s own example of self-con- But when it comes to whether, after these efforts of tens duct and presence of mind. of thousands of years, human beings have been liberated A person with a firm and deep faith, in the true sense from suffering, the answer is of course “no.” Hereafter, and of the words, can guide many people in this world. A good forevermore, there will never be a perfect release from all example of such person is that of the so-called myōkōnin, suffering. It is true that by the use of intelligence and the the title given to a wondrously virtuous person who is an progress of technology human beings will be able to grad- exceptionally devout lay believer in the Jōdo Shinshū sect ually alleviate suffering that comes from heat and cold, nat- of Japanese Buddhism. If we only recall a devout man called ural disasters and calamities, illness, and poverty. We will Asahara Saichi (see the November/December 2002 issue of always have to continue such efforts. Dharma World) and think how during his lifetime he guided Still, it is absolutely impossible to escape from death, so many people to the proper way of life, how even today and new sufferings that originate in human relation- his life continues to make such a deep impression on peo- ships will continue to come forth, one after another, ple, and how his way of life still serves as a model for others, without end. then we will realize how shallow it is to believe that leader- If that is the case, what can we do? There is only one ship is determined by such things as position or education. thing to do and that is to make it so that suffering is no lon- This omnipresent manifestation of the Bodhisattva ger suffering, that is, to build up our minds so as to never Regarder of the Cries of the World is therefore an actual be swayed by it. Given that for all eternity suffering will matter that concerns ourselves. never disappear, this is the one and only way to overcome it. Human wisdom has progressed to the point of enabling TEXT All the evil states of existence, / Hells, ghosts, and travel to the moon and sending rockets to the edge of the animals, / Sorrows of birth, age, disease, death, / All by solar system, so why not likewise quit this futile and impos- degrees are ended by him. sible struggle to escape from suffering and attempt a great mental revolution of conquering suffering by probing its COMMENTARY Evil states of existence. This term is real condition? the same as the evil realms (or paths) (see the “six states of Let us now consider how we can accomplish this.

46 Dharma World January–June 2017 Awakening to the fact that suffering is an “the law of dependent origination” and “the law of causes ordinary state and conditions.” First, one must realize the fact that “human life is character- What is called suffering also is not that which deviates ized by suffering,” as Shakyamuni preached in the doctrine from this great law. Suffering is merely something that of the Four Noble Truths. The majority of people think that human beings feel, and just like an illusion, it has no sub- comfort is the normal state and that suffering is the abnormal stance. If suffering had substance, then one would have to state. Consequently, they struggle to escape from suffering or escape from it, or smash it to pieces in order to dissolve it. abolish it. Because they are always struggling against it, they But suffering originally has no substance, so if one just awak- are unable to turn off the idea of suffering which adheres to ens to this fact, in that very instant suffering will disappear. their minds. Accordingly, they always feel they are suffering. If you stick a needle in your arm, it will hurt. That is the Thus, one should change one’s way of thinking completely keen sense of an ordinary person under ordinary circum- and realize, “This world is filled with suffering. Suffering stances. It is painful because the person thinks it is painful. is an ordinary state.” If one comes to this recognition, one However, so-called ascetics nonchalantly stick themselves will come to have nerves of steel. One will be able to change with large needles. They are not calm despite the pain; it is one’s attitude and decide: “If suffering is an ordinary state, I really not painful to them. will be unable to escape it even if I try. Therefore, I will just Even an ordinary person, when put under hypnosis and have to stand face to face with it.” If one is thus resolved and made to respond to the suggestion that there is no pain will, able to confront suffering head on, by this alone, most suf- like the ascetic, feel no pain. Such a huge difference is evi- fering will shrivel up and go away by itself. To make a long dently a result of psychological functions. Painless child- story short, when a child who hates bitter medicine has to birth under hypnotic suggestion is also an example of this. take some, the child will cry, run away, and refuse it fran- For a person who is only able to see things from a materi- tically. Although the child has not yet taken the medicine, alistic point of view, such phenomena must be absolutely and although the suffering of “bitterness” has not come yet, amazing. The same physical body, with the same active the child is already suffering. In contrast, an adult who has nerves passing through it, will feel pain when not under recognized that “medicine is bitter and bitterness is an ordi- autosuggestion but will not feel pain when under autosug- nary state” will swallow the medicine, since the person is gestion. Such a person must think it amazing that despite ready to get it down. Then, in a twinkle, the matter is fin- not being under anesthesia there could be such a vast dif- ished. There is no difference itself in the bitterness that the ference in sensitivity. Despite such doubts, facts are facts. adult or the child tastes; however, there are great variations Physical pain is felt by nerves. The nerves’ perception in the ways of sensing it and for regarding it as suffering. is a type of electric signal that is transmitted to the brain, As a result, one will scream and cry and the other will be and then the person feels pain or an itch. Contemporary able to cope with the matter calmly. science has still not made clear a lot of things about how Therefore we can say that the first path to overcome the brain operates, but there seems no doubt that there is suffering is “to realize that suffering is an ordinary state.” a close interrelationship between the function of the brain and the workings of the mind. In other words, the pain and Awakening to the fact that suffering is without suffering felt by the physical body is deeply connected with substance the mind. Therefore, the lessening of physical pain, or even Next, as the second path, there is a realization by acknowl- entirely ceasing to feel pain, is possible just by means of edging the fact that “suffering has no substance.” This may how one positions one’s state of mind. It is no more mirac- appear to contradict the first awakening to the fact that “suf- ulous that the same is true of mental suffering. When one fering is an ordinary state,” or in other words, that “human suggests something to another person who is under hyp- life is suffering,” but it is not a contradiction. Rather, in com- nosis, one is doing no less than changing the other person’s parison to the first awakening, the state of mind of this real- mind. Through a change of mind, what is normally painful ization is one step further advanced. is not felt as painful. When we look at it this way it is easy As we have noted time and again, everything in this to comprehend that if one changes one’s mind, perfecting world is “empty.” It is exactly because everything has a the realization that “suffering has no substance,” suffering cause and conditions to promote the cause that they appear will vanish on the spot. as phenomena. Therefore, when the cause and conditions However, the person who has been able to fully attain such disappear, the phenomenon will invariably disappear as a level of enlightenment is a considerable adept. Ordinary well. This is the great law of the universe and, as you are human beings find it very difficult to achieve. That is why already aware, in the Buddha Dharma it is referred to as we must bring about a great revolution in our minds, and

Dharma World January–June 2017 47 carry out a conversion of our minds. We must penetrate Anyone can do it right away, by just making up one’s mind. “emptiness” and achieve completely the awareness that suf- Moreover, the act in itself will make a person’s life fuller fering has no substance. and increase its value. As I said earlier, suffering is a provi- Having said that, if we only understand this intellectu- sion for growth. More than that, creative activity has signif- ally, we will not be able to obliterate easily the adherence to icance for the world as a whole, so it can be said that there phenomena that have clung to our minds and that we feel is no more Mahayanist path for salvation. through our minds and bodies. So there is no other way to The greatest act of creation is dedication to the eliminate this adherence except through religious means wellbeing of others of mental concentration, such as meditation (dhyana) or contemplation (samadhi). If one goes one step further and becomes active in order to The above two paths are wholly means of changing the bring happiness to others, this is surely the highest form of mental attitude, so they cannot be achieved without accu- creative activity. It can even be a very small thing. By some mulating practices of the mind. Moreover, it is no easy thing act of self-sacrifice, one can do something that benefits one’s to attain that degree of practice. Consequently, unless we neighbor or the world at large. can think up a way that any person can follow, starting right The teaching that “all things are devoid of self” shows us this moment, the general population cannot be saved. Is that society is constructed like a net woven from the inter- there indeed such a splendid means? play of every person’s labor. A society in which that inter- change is conducted to perfection can certainly be called Overcoming suffering by means of creative “a wholesome society.” When we add to that the element of activity dedication to serving others, and the dedication of every There is a way. There is a path of Mahayanist salvation, which person is warmly interwoven together, we can surely call all people can carry out immediately. It is “overcoming all it a “beautiful society” or a “bright society.” suffering by means of creative activity.” Creative activity is Due to the fact that human beings live not only materi- that which creates things of value. First of all, so long as one’s ally and physically, but also in many more ways live spiritu- occupation is a good one, it means exerting one’s utmost ally, they cannot experience full satisfaction with a society strength in that occupation and doing good work. It may that is merely “wholesome.” They are able to feel deep joy in also be creating valuable things through a hobby or avoca- residing in it only when that society is beautiful and bright. tion. Every such creative activity is always accompanied by As a consequence of this, the act of self-sacrifice in the pain. Without hardship such acts of creativity would only service of others is indispensable in creating a society that produce things of little value if at all. The activity of creat- is truly humane. At the same time, performing such serving something is in itself always in accord with the mind ice can surely be called the most noble creative activity a of the Original Buddha, and because it is, in a manner of person can perform. speaking, the true essence of humanity, in the depths of suf- Therefore, a person who sincerely devotes oneself to fering is concealed a deep joy. Enchanted by such delight, actively serving people and the world at large knows no without realizing it we become totally absorbed and are suffering despite living in the midst of suffering, is always able to grapple with truly arduous tasks! So when hardship filled with joy, and is moreover able to live a life of the high- is more than you can bear and ordinary intellectual ability est value as a human being. or resources are of no avail, simply set it aside for the time Thus, one who knows the true wisdom (the truth of the being, and whether it be in your occupation, avocation, or Middle) which is the substance or true form of the Bodhisattva a hobby, immerse yourself in some kind of creative activity. Regarder of the Cries of the World will be able not only to “Overcoming all suffering by means of creative activ- extinguish one’s own suffering in life, such as aging, illness, ity” is an application of this logic. As long as one is mea- and death, but also to alleviate or even terminate the suf- suring oneself against some creative task, grapples with its fering of others. In other words, one will have become like hardships, and becomes captivated by the joy that lies con- the Bodhisattva Regarder of the Cries of the World. cealed within that hardship, the other hardships will cease To be continued to seem like hardships. What is even more important, as mentioned above, is that since suffering has originally no In this series, passages in the TEXT sections are quoted substance, while you are absorbed in creative work, the from The Threefold Lotus Sutra, Tokyo: Kosei Publishing actuality of suffering will gradually fade away, and when Co., 1975, with slight revisions. The diacritical marks orig- you take note, it will have grown dim and entirely blurry. inally used for several Sanskrit terms in the TEXT sections With this method, all that is necessary is determination. are omitted here for easier reading.

48 Dharma World January–June 2017 SOUTH AMERICA Rissho Kosei-kai of Bangladesh Rissho Kosei-kai of Tainan 85/A Chanmari Road, Lalkhan Bazar No. 45, Chongming 23rd Street Risho Kossei-kai do Brasil Chittagong, Bangladesh East District, Tainan City 701, Taiwan Rua Dr. José Estefno 40, Vila Mariana Tel & Fax: 880-31-626575 Tel: 886-6-289-1478 Fax: 886-6-289-1488 São Paulo–SP, CEP 04116-060, Brasil Tel: 55-11-5549-4446 [email protected] Rissho Kosei-kai of Dhaka Rissho Kosei-kai of Taichung http://www.rkk.org.br/ House#408/8 (1st), Road#07(West), No. 19, Lane 260, D.O.H.S Baridhara, Dhaka Dongying 15th Street East District Cant-1206, Bangladesh Taichung City 401, Taiwan Risho Kossei-kai de Mogi das Cruzes Tel & Fax: 880-2-8413855 Tel: 886-4-2215-4832/886-4-2215-4937 Av. Ipiranga 1575-Ap 1, Mogi das Cruzes-SP Fax: 886-4-2215-0647 CEP 08730-000, Brasil Rissho Kosei-kai of Cox’s Bazar Rissho Kosei-kai of Ulaanbaatar Ume Burmese Market, Main Road Teck Para 15F Express Tower, Enkh Taiwnii Urgun Cox’s Bazar, Bangladesh ASIA Chuluu, 1st Khoroo, Chingeltei District, Ulaanbaatar, Mongolia [email protected] Rissho Kosei-kai of Hong Kong Rissho Kosei-kai of West Delhi Tel: 976-70006960 Flat D, 5/F, Kiu Hing Mansion, 14 King’s Road 66D, Sector-6, DDA-Flats, Dwarka, North Point, Hong Kong New Delhi-110075, India Special Administrative Region Korean Rissho Kosei-kai of the People’s Republic of China 6-3, 8 gil Hannamdaero Yongsan gu, Seoul, Tel & Fax: 852-2-369-1836 Rissho Kosei-kai of Kolkata 04420, Republic of Korea E-243 B. P. Township, P. O. Panchasayar Tel: 82-2-796-5571 Fax: 82-2-796-1696 Kolkata 700094, India [email protected] Rissho Kosei-kai International of South Asia / Thai Rissho Friendship Foundation Rissho Kosei-kai of Kolkata North Korean Rissho Kosei-kai of Pusan 201 Soi 15/1, Praram 9 Road, Bangkapi AE/D/12 Arjunpur East, Teghoria 3F, 174 Suyoung ro, Nam gu, Busan, 48460, Huaykhwang, Bangkok 10310, ailand Kolkata 700059 Republic of Korea Tel: 66-2-716-8141 Fax: 66-2-716-8218 West Bengal, India Tel: 82-51-643-5571 Fax: 82-51-643-5572 [email protected]

Rissho Kosei-kai of Sakhalin Rissho Kosei-kai of Kathmandu Rissho Kosei-kai of Phnom Penh 4 Gruzinski Alley, Yuzhno-Sakhalinsk Ward No. 3, Jhamsikhel, Sanepa-1, Lalitpur #201E2, St 128, Sangkat Mittapheap 693005, Russian Federation Kathmandu, Nepal Khan 7 Makara Tel & Fax: 7-4242-77-05-14 Tel: 977-1-552-9464 Fax: 977-1-553-9832 Phnom Penh, Cambodia [email protected] International Buddhist Congregation Rissho Kosei-kai of Taipei of Rissho Kosei-kai Rissho Kosei-kai Dhamma Foundation, 4F, No. 10 Hengyang Road 5F, Fumon Hall, 2-6-1 Wada, Suginami-ku Sri Lanka Jhongjheng District Tokyo 166-8537, Japan 382/17, N.A.S. Silva Mawatha, Pepiliyana Taipei City 100, Taiwan Tel: 81-3-5341-1230 Fax: 81-3-5341-1224 Boralesgamuwa, Sri Lanka Tel: 886-2-2381-1632 Fax: 886-2-2331-3433 [email protected] Tel & Fax: 94-11-2826367 http://kosei-kai.blogspot.com/ http://www.ibc-rk.org/

Attendees at the inauguration of Rissho Kosei-kai of Rome, A hoza session, or Dharma circle, during the Sunday service at the on October 12, 2013. Dharma Center of Oklahoma.