REFLECTIONS

Regulating Our Breathing by Nichiko Niwano

Although we tend to take breathing repeating this process of breathing we Nichiko Niwano is president of for granted, inhaling and exhaling are can calm down our mind and improve Rissho Kosei-kai and an honorary essential for human life. Most peo- mental function. Slow, deep exhaling president of for Peace. ple are unable to remain alive if they stimulates the parasympathetic nerves He also serves as an advisor to stop breathing for even a few minutes. that urge one to rest and by bringing Shinshuren (Federation of New As a matter of fact, nearly all human balance to the sympathetic nerves causes Religious Organizations of Japan). beings take their first breath by letting the emotions to settle down. This is out a loud squawk as soon as they are because by inhaling slowly, one is able consciousness on breathing or make a born, and take a last small breath just to take in a sufficient amount of oxy- habit of breathing deeply. In fact, how- as they are dying and depart this world. gen. The exhaled breath is particularly ever, it is important that in our daily lives In other words, breathing is the essence significant because it is not unrelated we learn to breathe slowly and deeply. of being alive. to the fact that life begins with the first To this end, why not take just three Among the teachings of Shakyamuni cry one makes as a newborn baby. to five minutes to have such time, for is a called the Discourse on involves the teaching of example, in the morning and in the of Breathing. This sutra realization. Every person should become evening. teaches us how to cultivate a careful aware of the working of the truth and While we are sitting in seiza, the awareness of breathing by thinking, “I the importance of self-control. In this Japanese way of sitting formally, before am now inhaling slowly, I am exhaling sense, focusing one’s consciousness the Buddhist altar, we keep our bent slowly,” with each breath in and out. on breathing—with which human life knees spread about the width of two The sutra continues: The practice starts—is a convenient method of con- fists and settle our posture by swaying of cultivating mindfulness of breath- trolling the body and the mind. the body to the left and to the right. In ing in and out is fruitful and of great , one sits cross-legged in the “full benefit, and will quell greed and dis- Becoming Aware lotus” position and sways the body to tress. This allows us to attain a tran- of Gratitude the left and the right, but there is also a quil, stable state of mind in which we method of practicing it in the Japanese are not disturbed by passions or dis- The Chinese philosopher Zuangzi (d. ca. formal sitting position. tracting thoughts. 286 BCE) left us the following thought Then slowly exhale from the mouth, In concrete terms, as I suggested about breathing: and when you have completely exhaled, above, while realizing that one is breath- “The true man’s breathing comes let air flow in naturally through your ing out, one should slowly exhale, and from his heels, while the ordinary man’s nose. Then, as I mentioned at the begin- while realizing that one is breathing in, breathing comes from his throat.” This ning, by concentrating on each breath, one should inhale the same way. Then means that breathing deeply calms peo- both body and mind will relax. one should breathe with one’s thoughts ple, endowing them with supreme vir- At the same time, as we become focused on feeling joy while breath- tue. Certainly, when one’s emotions are aware of the mystery of life—that while ing, quieting the mind while breath- rising and falling or when one is agitated we breathe our hearts continue to beat ing, and contemplating because of anger or excitement, one’s without stopping for even a moment—­ while breathing. breathing becomes shallow and fast. the development of feelings of grati- By directing our consciousness In this sense, breathing deeply is tude for being caused to live arises. This toward our breathing, we will know important for regulating the mind. realization protects us from desire and that our breathing has become slower Indeed, we may sigh from too much conceit, and brings us the great gift and and deeper of its own accord. And while stress, but we do not usually focus our benefit that is true self-control. ≥

Dharma World October–December 2015 1 OCT.–DEC. 2015 VOL. 42

FEATURES: The Modern Signifi cance of Meditative Practices in Religions

1 Regulating Our Breathing by Nichiko Niwano World presents Buddhism as a practical living and promotes interreligious dialogue 3 in the Contemporary for . It espouses views World that emphasize the dignity of life, by Dominick Scarangello seeks to rediscover our inner nature 4 , Christian and bring our lives more in accord Contemplation, and Th eir with it, and investigates causes of Various Uses human suff ering. It tries to show by Peter Feldmeier how religious principles help solve problems in daily life and how the 8 Meditation without Borders: least application of such principles Christians Who Engage in has wholesome eff ects on the world Meditation Practices from around us. It seeks to demonstrate Other Religious truths that are fundamental to all by Leo D. Lefebure religions, truths on which all people 12 Th e Development and can act. Signifi cance of Meditation in Publisher: Hirofumi Mizuno Buddhism Director: Kazumasa Murase by Kenryo Minowa Senior Editor: Kazumasa Osaka 20 Buddhist Meditation and Christian Contemplation: Editor: Katsuyuki Kikuchi Wisdom Bringing Forth Selfl ess Love Editorial Advisors: by Ruben L. F. Habito Miriam Levering, Gene Reeves, Yoshiaki Sanada, Dominick Scarangello, 24 Reforming World Order through Human Reformation: Michio T. Shinozaki A Perspective through Religion Copy Editors: by Kamar Oniah Kamaruzaman William Feuillan, Gary Hoiby, DeAnna Satre, Catherine Szolga 28 Th e Practical Ethics of Won-Buddhism and Liberal Religious Culture Editorial Staff : as a Path to World Peace Ryuichi Kaneko, Satoe Izawa by Park Kwangsoo Subscription Staff : Kazuyo Okazaki 32 Buddhism and Social Engagement (2) Layout and Design: Abinitio Design Building Peace Cover: by Ranjana Mukhopadhyaya Photos: Shutterstock.com Photoshop work by Abinitio Design 37 Th e Ome Retreat Center and the Youth Department by Nikkyo Niwano

THE THREEFOLD : A MODERN COMMENTARY 43 Th e Sutra of the Lotus Flower of the Wonderful Law Chapter 25: Th e All-Sidedness of the Regarder of the Cries of the World (1)

Dharma World is published quarterly by Kosei Publishing Company, 2-7-1 Wada, Suginami-ku, Tokyo 166-8535. E-mail: [email protected]. Copyright © 2015 by Kosei Publishing Company. 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 Meditation in the Contemporary World by Dominick Scarangello

Time magazine’s February 3, 2014, cover It is not possible to explore all the Dominick Scarangello, PhD, story on the popularity of mindful- pertinent issues related to meditation specializes in early-modern and ness meditation in the United States in contemporary societies, nor can we modern Japanese religions. He has was taken by many as proof that med- fully appreciate the diversity of medi- taught at the University of Virginia itative contemplation, once associated tative traditions in just a single issue. and was the Postdoctoral Scholar in primarily with the counterculture, had However, a brief look at Rissho Kosei- Japanese Buddhism at the Center become mainstream. It is no exagger- kai may provide a unique perspective on for Japanese Studies, University ation to say that centers for the prac- meditation. In Rissho Kosei-kai, reciting of California, Berkeley (2013–14). tice of various forms of meditation, the text of the Lotus Sutra is a primary Currently, he is an international including yoga, , and calming and method of meditative concentration. advisor to Rissho Kosei-kai. insight meditation ( and vipas- The practice of right mindfulness is also sanā), can be found in the downtowns understood as sange (Ch., chanhui; Skt., all that is bad / And practicing all that is of almost any city in Europe or the kṣama), usually translated as “repen- good, / Naturally purifies one’s mind. / Americas. People of all stations and tance.” In the context of everyday life, This is the teaching of all Buddhas.” The social classes throughout the world practicing sange is perhaps better con- Chinese (538–97) opened are embracing meditation practices ceived of as self-reflection—a constant the Shorter Cessation and Contemplation, of some sort. The medical community mindfulness of one’s actions from the one of his famous treatises on medi- is increasingly prescribing meditative standpoint of Buddhist morality, and tation, with this pithy verse, and the techniques for stress reduction and respect for others rooted in the princi- monk Dōgen (1200–1253) pain management. Cognitive scientists ple of universal buddha-nature. Rissho also took up this precept in a chapter of explore the physiology of concentration Kosei-kai president Nichiko Niwano his magnum opus, The Treasury of the techniques and philosophers of mind writes in Cultivating the Buddhist Heart True Dharma Eye. Taking the interpre- and plumb ancient texts of Buddhist (Kosei Publishing, 2008), “Self-reflection tations of both of these eminent and Hindu epistemology. Suddenly it is the inward examination of one’s daily into consideration, the precept would seems as if meditation and Dharma actions, one by one” and “Mindfulness seem to provide us with two ways of centers are everywhere. is the scrutiny of not only one’s individ- thinking about purifying the heart-mind. This issue of Dharma World considers ual actions but one’s entire inner land- First, on the face of it the precept tells the religious significance of meditation scape, oneself as a whole.” The practices us that wholesomeness of mind is fun- in contemporary societies. Contributors of Rissho Kosei-kai remind us that med- damentally a question of how we live, trace the historical origins of these prac- itation or mindfulness is not necessar- persevering in rejecting unproductive tices, focusing primarily on Buddhist ily separate from and , nor and harmful actions, and alternately traditions, and also explore how Asian distinct from ethical action. engaging in the performance of all man- meditation practices have crossed reli- Although practices and theories of ner of beneficial, edifying, and ethical gious boundaries to be embraced by meditation differ across Buddhist, Hindu, actions. The reverse would also seem communities of in the West. They and other traditions, I suspect that most to be true, however. When our mind ask how these meditative practices con- Buddhists and even followers of other is pure, our actions become the actu- tribute to deepening religious faith, but might be able to find common alization of enlightenment: we natu- also consider the limits, if any, of incor- ground in the Shared Precept of the rally refrain from harmful actions and porating meditative practices from other Seven Buddhas. One translation is as instead spontaneously cultivate all that religions. follows: “Refraining from performing is good. ≥

Dharma World October–December 2015 3 FEATURES

Buddhist Meditation, Christian Contemplation, and Their Various Uses by Peter Feldmeier

meditational practices are those directly In the modern world we fi nd popular movements engaging associated with wisdom (paññā), also either Buddhism or and sometimes uniting them known as insight (vipassanā). Wisdom in ways that are both questionable and inspiring. direct the meditator to expe- rience his or her conditioned existence Most religions have contemplative or mind with skillful traits and create a directly so as to penetrate the insights meditative practices, and many have a deeper love and respect for the Buddha. anattā), impermanence Another involves meditating on a (anicca mutually reinforcing aims. As a general decomposing corpse, which infuses satisfaction (dukkha). Watching, without rule, these practices are widely thought the mind with detachment from one’s to be among the most transformative body. A particularly important group tion of physical, emotional, and men- activities within those religions. of meditations is collectively known as tal formations, the meditator sees with Within eravada Buddhism, the brahma-vihāras, or divine abiding direct experience that there is no self there are two meditative strains, one practices of loving-kindness, compassion, and nothing to cling to. Ultimately the that seeks mental absorption and the sympathetic joy, and equanimity. goal of insight practice is to attain nir- vana, or absolute awakening. known by several terms, such as samatha meditations are intrinsically associ- One of the most interesting related (calm), samādhi (concentration), or ated with the eighth part of the Eightfold phenomena in the West has been apply- jhana (meditation). , in ing Buddhist insight practice to pain his famous Visuddhimagga, lists forty itations are crucial, as they strengthen management and physical healing. In traditional meditational subjects, each the mind and purify it to some extent. the 1970s Jon Kabat-Zinn, a profes- carrying possibilities of levels of jhana. Concentration practices are not, how- sor of medicine at the University of ever, curative. While utterly wholesome Massachusetts, became involved with the mind variously. For example, one and important, they can only suppress several Buddhist teachers, through could meditate on various qualities of mental hindrances and toxins and can- whom he learned the wisdom practice the Buddha, and these would infuse the of moment-to-moment mindfulness. In 1979 he founded the Stress Management Clinic at the medical school, where he adapted this Buddhist practice toward teaching patients with chronic pain how to deal with their condition. His eight- week course, Mindfulness-Based Stress Reduction (MBSR), removed all asso- ciations with Buddhism and took on

of his patients who took this course healed remarkably quickly and oth- ers with chronic pain learned how to

4 Dharma World October–December 2015 Peter Feldmeier, PhD, holds the Murray/Bacik Endowed Chair of Catholic Studies at the University of Toledo, Ohio. He has written extensively on Christian , , comparative , and Buddhist-Christian dialogue. The author of seven books, among his most recent are Encounters in Faith: Christianity in Interreligious Dialogue (Anselm Academic, 2011), : The Way of Truth (Buddhist Publication Society, 2013), and Christian Spirituality (Anselm Academic, 2015). His forthcoming book is The Christian (Oxford University Press, 2016).

their pain. Kabat-Zinn’s first book, Full is not merely trying to learn something where the unites with . It is not Catastrophe Living: Using the Wisdom of inspirational about God through the that the soul doesn’t know it is experi- Your Body and Mind to Face Stress, Pain, Bible, as valuable as that can be. Rather, encing God. Quite the contrary, it rec- and Illness (Delta Trade Paperbacks, in lectio divina one seeks to experience ognizes the Divine in an absolute way 1991), detailed the practice. In 1994 he God speaking through the mediation of but not conceptually. Teresa of Avila published a follow-up book, Wherever the text. This is but one form of mental describes “the soul being suspended in You Go, There You Are (Hyperion Books), . Other expressions of meditation such a way that it is completely outside which became an international best- would include meditating on qualities of itself” (The Collected Works of St. Teresa seller. By the late 1990s MBSR clinics Christ and his grace, such as the Sacred of Avila, trans. Kieran Kavanaugh and had been opened nationwide. Heart devotion. The Christian use of Otilio Rodriguez, vol. 1 [ICS Publications, Among Buddhists in the United the sacraments can be understood as a 1987], 105). And John of the Cross char- States, there appears to be no challenge highly symbolic expression of mental acterizes it as the “secret knowledge of to his use of mindfulness meditation prayer as well. God” (The Collected Works of St. John for medical purposes, and indeed many According to the contemplative tra- of the Cross, trans. Kieran Kavanaugh Buddhists have celebrated the associa- dition, these forms of prayer are excel- and Otilio Rodriguez [ICS Publications, tion of Buddhist wisdom practices and lent but suffer one great limitation: they 1991], 582). physical and mental well-being. But it is are experiences of God restricted to Contemplation, as understood here, somewhat paradoxical that the very prac- some extent by one’s natural use of the has a long pedigree in the Christian tra- tice intended to lead the aspirant from mind. In Christianity, God is widely dition and enjoys the support of most a conditioned existence into is believed to transcend anything the mind of the greatest Eastern Orthodox and now stripped of that end and is used can think. Thomas Aquinas regularly Roman Catholic mystics. The contempla- here simply as a way for managing pain. defined God as Absolute Mystery, and tive tradition is also quite clear that this Augustine coined the pithy expression kind of prayer is not for beginners. In the Christian Prayer “Si comprehendis non est Deus,” mean- East, the great monastic figure Evagrius and Contemplation ing “If you understand it, it is not God.” Ponticus warned that texts describing Contemplation, as the term is typ- such prayer should not even be shown The psychological use of Buddhist wis- ically used, expresses a kind of prayer to those who are not fully developed in dom practice for something other than that negates all concepts and attends to prayer (Irénée Hausherr, Penthos: The what it was originally intended has an God as God is. Gregory of Nyssa’s classic Doctrine of Compunction in the Christian analogue in Christianity. Like Buddhism, spiritual masterpiece The Life of Moses East, trans. Anselm Hufstader [Cistercian Christianity can understand its medita- describes various levels of spiritual attain- Publications, 1982], 72). In ’s tional practices under two headings. One ment, using Moses as a model. Moses’s classical collection of spiritual texts, the deals with mental prayer and the other most profound experience of God took Philokalia, we find eight stages of prayer, with contemplation. Just as Buddhism place on the top of Mount Sinai, where only the last of which are that of con- has a variety of concentration practices, the peak of the mountain was covered templation (The Philokalia, trans. and each for a different aim, Christianity has in a thick cloud. Gregory called this the ed. G. E. H. Palmer, Philip Sherrard, and a number of expressions of mental prayer. “dark cloud where God was” (Gregory of Kallistos Ware, 4 vols. [Faber & Faber, For example, one form of prayer known as Nyssa: The Life of Moses, trans. Abraham 1979–95], 3:108–43). In this book we lectio divina (divine reading) is the prac- Malherbe and Everett Ferguson [Paulist also read, “Divine contemplation, which tice of meditating on scripture. Here one Press, 1978], 95). It is in this darkness only those established in a high degree

Dharma World October–December 2015 5 began in the mid-1970s, when the elevated when it is not. Taking a mental or emotional rest is not “contemplation” Basil Pennington, and William Meninger but may be imagined to be something began what is known as the centering like mystically resting in God’s grace. prayer movement. Here one is taught Or worse, one could imagine some- how to lovingly and silently present oneself before God. One is also taught when to practice, for how long, and how illuminism and false to deal with such things as distracting mysticism when those who are easily thoughts. Contemplation is the direct swayed by fancy and emotion take too experience of God, and thus the initiators seriously the vivid impulses they expe- of the movement argued that centering rience in prayer, and imagine the voice prayer was not necessarily contemplation of their own exalted feeling is really the per se. Rather, it is the spiritual posture voice of God” (Spiritual Direction and that leads to mystical contemplation, Meditation [Liturgical Press, 1960], 67).

Keating, The Christian Use Contemplative Dimension of the Gospel of Vipassanā [Element Books, 1986], 5). of perfection can safely approach, is not Somewhat like Kabat-Zinn and oth- In the late 1980s, Mary Jo Meadow and good for those who are still immature” ers using Buddhist wisdom meditations the Carmelite priests Kevin Culligan and (ibid., 4:369). In the Philokalia, the great - Daniel Chowning, all of whom had been master Gregory Palamas writes, “Some dition’s original intent, the centering trained in vipassanā meditation, began people, unaware of the harm which will - result, counsel anybody they happen to goals as varied from the classical tradi- ity of John of the Cross and the aims of meet to practice this discipline alone, so that their intellect may grow accus- centering prayer in terms of its psycho- tomed to being mindful of God and may vipassanā meditation to Christians and come to love it. But this is not possible. wounds, uniting the unconscious mind show its alignment to the spiritual aims with the conscious one, and transform- of Saint John. In 1992 Meadow started any during their whole lives” ing the narcissistic or false self (Open Resources in Ecumenical Spirituality (ibid., 4:268–69). Mind, Open Heart, 93–108; Part [Continuum, 2000], 107). It is also to advance this program more robustly. from the anonymous author of regularly depicted as reducing stress and It certainly seems counterintuitive to of Unknowing to Teresa of Avila to John facilitating a healthier mind and body. align these two . Buddhist of the Cross, also share the same con- While the classical Christian tradi- insight practices are exactly aimed at cern: one must be deeply invested in tion is wary of initiating a contempla- deconstructing the self by direct expe- the spiritual life and necessarily invited tive posture before its time, those highly rience so as to come to the realization by God to enter contemplative prayer. involved in the centering prayer move- that there is no perduring self, while Saint Saint John describes signs such as men- - John of the Cross’s contemplative agenda tal prayer drying up, a deep compul- ing” of this spirituality has few liabilities is to encounter a loving God so intimately sion for silent communion with God, and many assets. Personally, I have met and directly that the soul becomes utterly and profound solicitude toward God Christians who have practiced this form united to God. But they are not as far (Kavanaugh and Rodriguez, Collected of prayer for years and have, in doing apart as they may seem. John of the Cross Works of St. John, 189–91; 395–96). writes, “To come to the knowledge you In spite of the Christian tradition’s Yet the warnings of the tradition ought have not, you must go by a way in which care and even warnings about attempt- to be seriously attended to. I believe the you know not. To come to the posses- ing a contemplative practice before its greatest danger in beginning such a prac- sion you have not, you must go by a way time, today contemplative practices are tice too early is that one might mistake in which you possess not. To come to be widely taught in many Catholic and some the actual experience in the moment what you are not, you must go by a way for something particularly spiritually in which you are not. . . . For to go from

6 October–December 2015 the all to the all, you must deny your- of self-emptiness before God. Again, the self of all in all” (Collected Works of St. active night is what the soul does, while John, 150–51). In John’s famous sketch of the passive night refers to God’s infused reaching the summit of Mount Carmel, graces of contemplation. an image for union with God, he writes, My greatest concern with the RES “The path of Mount Carmel, the perfect agenda, and why I eventually abandoned spirit: nothing, nothing, nothing, noth- my participation in it, is that some of ing, nothing, nothing, and even on the the teachers blurred the distinctions Mount: nothing” (ibid., 111). between active and passive nights and Central to Saint John’s message is tended to teach not only that Christian that union with God demands complete mysticism holds that there is no self but self-emptying, and this for two reasons. also that Buddhist aims and Christian The first is that any clinging to self- aims were the same. My research con- interest undermines the possibility firmed extraordinary alignments among for divine union. Second, as noted the active nights of Saint John and vipas- above, God is absolute mystery and sanā meditation. But this is only as far absolutely transcendent, and thus union as that could go. Most clearly in Saint with God can be found only when all John, not only is there a real soul, but conceptualizations are let go of. In the soul’s intent is for a loving union Christianity, of course, there is both a with a loving God. All of this is wrapped soul and an eternal God. But to find this in mystery and beyond conceptualiza- non-Buddhists are coming to discover eternal God of mystery, the soul has to tion for sure, but as noted above, the possibilities for his wisdom in their own renounce everything it consciously is. The Christian mystical tradition witnesses lives. And I am convinced the populari- paradox is that the soul knows itself only to a kind of knowing that is outside of zation of Christian contemplative exer- in that mystery while clinging to nothing. natural conceptualizations. Saint John’s cises has allowed some laypeople in very What Meadow and these Carmelite most famous poem, “The Dark Night,” active lives to come to know God’s dwell- priests found is that the very technol- begins “One dark night, fired with love’s ing in the depths of their . ≥ ogy of Buddhist vipassanā practice urgent longings—ah, the sheer grace!—I facilitated the kind of nonattachment went out unseen, my house being all Bibliography to any concept of self that Saint John stilled.” The poem ends with “I aban- was demanding. This initial insight led doned and forgot myself, laying my face Buddhaghosa, Bhadantacariya. (Visuddhimagga), me to do more research on the subject on my Beloved; all things ceased; I went 5th edition. Translated by and ultimately drove my doctoral dis- out from myself, leaving my cares for- Nanamoli. Kandy, Sri Lanka: sertation and my first book, Christianity gotten among the lilies” (Collected Works Buddhist Publication Society, 1991. Looks East: Comparing the Spiritualities of St. John, 358–59). Culligan, Kevin, Mary Jo Meadow, and of John of the Cross and Buddhaghosa Daniel Chowning. Purifying the Heart: Buddhist Insight Meditation (Paulist Press, 2006). I had also briefly Final Word for Christians. New York: Crossroad been on a retreat leadership team for RES. Publishing, 1994. Saint John frames his spirituality in four In the modern world we find popular Driscoll, Jeremy. Spiritual Progress: related dynamics: the active night of the movements engaging either Buddhism Studies in the Spirituality of Late senses, the passive night of the senses, or Christianity and sometimes unit- Antiquity and Early . the active night of the spirit, and the pas- ing them in ways that are both ques- Rome: Studia Anselmiana, 1994. Meadow, Mary Jo, ed. Christian Insight sive night of the spirit. The nights of the tionable and inspiring. The Buddha was Meditation: Followhing in t e Footsteps senses refers to ascetical practices and the little interested in pain management, of John of the Cross. Boston: Wisdom dynamic of dis-identifying with any grat- and Christian contemplation was not Publications, 2007. ifications or aversions one would expe- to be exported wholesale and certainly What Is Contemplation? rience in life. The active night is what not intended to heal neurotic psyches. Publishers, 1950. one cultivates, while the passive night Certainly, too, the Buddha could never Pennington, Basil. Centering Prayer: is what God’s grace does in this regard. have intended insight practices to facil- Renewing an Ancient Christian The nights of the spirit deal with enter- itate mystical union with a loving God. Practice. New York: Image Books, ing a nonattached contemplative posture Nonetheless, with the help of the Buddha, 1982.

Dharma World October–December 2015 7 FEATURES Meditation without Borders: Christians Who Engage in Meditation Practices from Other Religious Traditions by Leo D. Lefebure

long approached the practice of yoga For many Christians, the practice of meditation has led to from diverse theoretical perspectives. a renewal of their faith and practice. Christians who practice yoga may or may not be aware of the sophisticated Meditation practices arise within partic- Bhagavad Gita. Th e ancient Indian tra- philosophical and religious refl ections of ular religious traditions, but once their dition distinguishes four major forms Indian thinkers. Many Christians seek structures are established and presented of yoga: karma yoga focuses on proper physical and emotional benefi ts with- publicly, they become part of the heri- action in accordance with one’s Dharma out attending to the intellectual context tage of the human community and may (duty); bhakti yoga cultivates devotion to of yoga in Indian thought. be practiced by persons from very dif- God; jnana yoga seeks transformational One of the pioneers in the Christian ferent religious backgrounds or from insight into saving truth; and raja yoga exploration of yoga was Bede Griffi ths, no religious background. From ancient develops concentration of the mind as a a Catholic Benedictine monk who times, meditation practices that arose path to realizing oneness with the ulti- moved from England to India in 1955, in South Asia have traveled the world, mate. Raja yoga draws upon the physi- immersed himself in the way of life of shaping the lives of persons in distant cal and mental practices of hatha yoga. a Hindu renunciant, or sannyasi, and lands and oft en receiving new interpre- When contemporary Christians practice drew aspects of Hindu practice into tations as they moved from one con- yoga, it is oft en the discipline of hatha his life as a Catholic monk. Meditation text to another. In recent years, many yoga that they engage most directly. in the yogic tradition played a crucial Christians have explored meditation While the interpretation of yoga role in his development, as he explains: practices that come from other reli- by Patanjali has been immensely infl u- gious traditions, especially ential, there is no one of How can I get to know myself? Not and Buddhism. Some have gone quite yoga, and practitioners in India have by thinking, for thinking only refl ects deeply into these practices under the my conscious being, but by meditat- guidance of respected religious lead- ing. Meditation goes beyond the con- ers and have received authorization to scious mind into the unconscious. In teach these forms of meditation to oth- meditation I can become aware of the ers. Th is essay will examine some of ground of my being in matter, in life, these explorations in relation to yoga, in human consciousness. (Essential vipassana (insight) and metta (loving- Writings, ed. Th omas Matus [Orbis kindness) practice, and Zen. Books, 2004], 43)

Christians Practicing For Griffi ths as a Catholic monk, Yoga the practice of meditation was a way of entering more deeply into the mystery Th e tradition of yoga goes back to the of the Holy Trinity, seeking the goal of very early period of South Asian cul- union with the ultimate that is beyond all ture. It has long shaped many diff erent names: “Th us the sannyasi is called to go religious traditions in this vast sub- beyond all religion, beyond every human continent, fi nding classic expression in institution, beyond every scripture and the Yoga of Patanjali and in the creed, till coming to that which every

8 Dharma World October–December 2015 Leo D. Lefebure is the Matteo Ricci, SJ, Professor of Theology at Georgetown University in Washington, DC. He is the author of numerous works, including True and Holy: Christian Scripture and Other Religions. He is also the co-author with Peter Feldmeier of The Path of Wisdom: A Christian Commentary on the Dhammapada. He is an honorary research fellow of the Chinese University of Hong Kong and a Trustee Emeritus of the Council for a Parliament of the World’s Religions.

but can never name” (ibid., 98). For or rejection of Christian faith; rather, it was the culmination of the spiritual journey into God: “Yet when we say that the sannyasi goes beyond religion, this does not mean that the sannyasi rejects any religion. I have not felt called to reject anything that I have learned of God or of Christ or of the Church” (ibid.). For the practice of a form of meditation coming from another religious tradition did not contradict Christian faith but led to a greater depth and intensity of heart and body together as a way of of Heart and Body: Meditation and the experience of God. opening to God. Ryan explains the rela- Yoga as Christian Spiritual Practice One leader in teaching the Christian tion in yoga practice between the quest [Paulist Press, 1995], 137) practice of yoga in the United States and for God and the physical practice of meditation: Ryan combines practice of the physical Paulist priest who spent time with postures (asanas) of hatha yoga with tra- Seekers of consciou s union with the ditional Christian such as the probe deeply into the resources of yoga, divine in various ancient civiliza- Lord’s Prayer and the Prayer of Saint Ryan received training at the Kripalu tions subjected to careful study the Yoga Center in Lenox, Massachusetts. repercussions of various bodily ges- Ryan, Yoga Prayer: An Embodied Ryan notes a far-reaching irony: tures and attitudes on the spiritual Christian Spiritual Practice [Sounds and Buddhists who believe in True, 2005]). Ryan relates the practice view our current body as simply one of example, that by keeping the body of yoga to Christian faith that God has many in our trajectory, but they have still you calm the mind; that by con- become incarnate in of Nazareth. devoted tremendous attention to the centrating your attention, you settle posture and movement of the body in the body; that by certain methods of meditation. Christians who believe in breath-control, the mind becomes endeavors is sacred. It is in these bodies the resurrection view the body as an that we work out our salvation” (Prayer everlasting element in our identity, but system of practices: physical pos- of Heart they have traditionally devoted far less tures (asanas), breath-control (pra- is an inner harmony between Christian attention to the posture and movement of nayama), and mental focusing on faith and yoga: “What we are doing is the body in meditation. Many Christians what is happening in the body- discovering in yoga a concrete applica- have experienced an unhealthy split mind when one enters into and between their body and their spiritual holds the posture. Together, these of bodily postures to open us to God life. In response, Ryan seeks to integrate things make up hatha yoga. (Prayer is already well-established in our own

Dharma World October–December 2015 9 practice. . . . Yoga is a way to help us Spanish Catholic mystical leader who fully inhabit our bodies and to begin called for the purification of disordered using them to more fully actualize what appetites, intellect, memory, and will. God calls us to be” (ibid.). Culligan, Meadow, and Chowning com- Recently, some Hindus have criti- pare the teachings and practices of John cized those who engage in the practice of of the Cross to those of Shakyamuni yoga apart from the traditional context Buddha for training the mind. They of Hinduism. It is important to respect indicate that “by an ancient the integrity of other religious traditions. Buddhist meditation practice within Nonetheless, Christian practitioners of a Christian prayer tradition, we hope yoga can point to the wide variety of to teach our readers a process of inner forms of yoga from different traditions purification that we believe can lead to in South Asia as offering a precedent for deeper Christian faith in this world and followers of other religious paths today the direct vision of God in the next” to take up the ancient way. (Purifying the Heart: Buddhist Insight Meditation for Christians [Crossroad, Christians Practicing 1994], 13). Insight (Vipassana) and to all creatures bear strong similar- The Carmelites begin with Jesus’s ities to the values of the Christian tra- beatitude: “Blessed are the pure in and Loving-Kindness dition. In the early church, Evagrius heart, for they shall see God” (Matt. (Metta) Meditation Ponticus taught Christians to pray by 5:8). Culligan, Meadow, and Chowning emptying their minds of all thoughts comment, “Jesus teaches that we must Buddhist practice of meditation has a and desires. He predicted that an emo- purify our entire interior life if we want close relation to the ancient practice of tional upheaval might well ensue, but he the of seeing God” (Purifying yoga. The noted historian of religion promised that meditators would come the Heart, 23). They then cite the words Mircea Eliade recalled that Shakyamuni to a state of peace and tranquillity that of Shakyamuni Buddha: “When you are Buddha proclaimed that he had “seen cannot be obtained in any other way. cleansed of all impurity and the stain of the ancient way and followed it.” Eliade The Hesychast tradition of Byzantine all sinful passions is gone, you can enter commented, “The ‘ancient,’ timeless Orthodox Christianity sought hesuchia the blessed abode of the saints” (ibid., way was that of liberation, of nondeath, (“rest” or “quiet” in Greek) by following 29). They note that the Buddha taught and it was also the way of Yoga” (Yoga: the breath and trusting in the power of meditation as “the practice that cleanses Immortality and Freedom, trans. Willard the Holy Spirit. While this tradition is the heart. It purifies the heart of disor- R. Trask [Princeton University Press, in many ways profoundly different from dered desires, hateful thoughts, harm- 1973], 162). Eliade cited the comment Buddhist meditation prac- ful memories, fear and other negative of Émile Senart: “It was on the terrain tice, there are clear similarities. These emotions, and, in their place, engen- of Yoga that the Buddha arose; what- areas of shared or overlapping spiritual ders sharp mental awareness, clear ever innovations he was able to intro- wisdom provide a space for Christians understanding, strength of will, and duce into it, the mold of Yoga was that in to encounter Buddhist meditation and attentiveness to each passing moment” which his thought was formed” (ibid.). appropriate it into their Christian faith (ibid.). They observe that John of the The Theravada Buddhist tradition and practice. Cross describes the painful but heal- has long taught the practice of insight The Carmelite tradition of Catholic ing process of purification of desires, (vipassana) meditation, together with spirituality has long valued silent medita- thoughts, emotions, and memories. the complementary practice of loving- tion and the letting go of all thoughts and Thus the Carmelites “bring these two kindness (metta) meditation. The brah- ideas about God. A number of Catholics venerable traditions—Buddhist med- ma-viharas, or dwelling places, of the from the Carmelite tradition have probed itation and the Christian spirituality Buddha (loving-kindness, compassion, these Theravada practices very deeply. of St. John of the Cross—together into sympathetic joy, and equanimity) reso- Kevin G. Culligan, Mary Jo Meadow, an ascetical practice we call Christian nate deeply with the Christian tradition. and Daniel Chowning have integrated insight meditation” (ibid., 30). The seeking of insight into one’s pres- insight and loving-kindness meditation In a companion volume, Mary Jo ent situation and the extending of lov- into a spiritual practice inspired by Saint Meadow describes the complementary ing-kindness and compassion to oneself John of the Cross, a sixteenth-century practice of loving-kindness meditation,

10 Dharma World October–December 2015 which extends loving-kindness, com- needed to let go of one’s usual position: passion, appreciative joy, and equanim- “If you have enough courage to plunge ity to oneself, to one’s neighbors and into the adventure of nothingness in spite friends, to one’s enemies, and to all sen- of your objections, you will soon real- tient beings (Gentling the Heart: Buddhist ize that the other shore to which you are Loving-Kindness Practice for Christians swimming, as it were, places you upon a [Crossroad, 1994]). The ancient Buddhist ground more solid than that which you practices find an important place in left behind” (ibid., 13). contemporary Christian spirituality. Enomiya-Lassalle notes that some Christians may practice zazen “as a Christians Practicing means toward spiritual recollection, that Zen is, as a preparation for Christian med- itation, be it discursive or object-less” A number of Christians have entered (ibid., 150). But he also notes another deeply into the practice of Zen and have approach, which is more radical: “Or else found their Christian life and practice you can practice zazen itself as a type enriched. In Japan a German Jesuit, Hugo of Christian meditation” (ibid.). In this Enomiya-Lassalle, was a significant pio- and ordered him not to publish any- approach, Lassalle notes an important neer in exploring Zen Buddhist medita- more. His Jesuit superiors advised him difference: “A tension between subject tion practice in the mid-twentieth century. to obey the Vatican directives, but they and object marks Christian meditation He went to Japan in the 1930s as a mis- also encouraged him to be faithful to his but is absent from zazen” (ibid., 151). sionary, remained in Japan during World own spiritual path: “Go on quietly sitting.” Some Zen Buddhists have criticized War II, and survived the nuclear attack Within a few years, the Second Vatican the Christian practice of Zen, calling on . In order to understand Council (1962–65) opened the Catholic this gedo zen (heretical Zen). Enomiya- Japanese culture better, Enomiya-Lassalle Church to better interreligious relations. Lassalle’s teacher, however, offered a dif- did intensive Zen practice in Japan after Enomiya-Lassalle then led Zen retreats ferent perspective. Yamada Koun Roshi World War II and was eventually rec- for Christians around the world. In the explained that when Christians asked ognized by his Buddhist teachers, par- wake of the Second Vatican Council, he him if they had to give up Christianity ticularly Yamada Koun Roshi, as able published Zen Meditation for Christians to practice Zen, “I always answer them to teach Zen. He received the Buddhist (trans. John C. Maraldo [Open Court, that they need not worry about forsaking name “Enomiya.” When Enomiya-Lassalle 1974]). After explaining the historical or losing their Christianity. I tell them first began to write about Zen in the background of Zen and the physical pos- that Zen is not a religion and they do not 1950s, Vatican officials were concerned ture of zazen, he stressed the courage have to think of it as such, in the sense of a system of beliefs and concepts and practices that demands exclusive alle- giance” (quoted in Ruben L. F. Habito, Total Liberation: Zen Spirituality and the Social Dimension [Orbis Books, 1989], 85). Enomiya-Lassalle believed that for many Christians, Zen could help them find a deeper experience of God: “Zen, because it is not bound to any particu- lar , can also help Christians come to an experience of God without compromising their Christian faith” (Living in the New Consciousness, ed. Roland Ropers, trans. Paul Shepherd [Shambhala, 1988], 70). For many Christians, the practice of meditation has led to a renewal of their faith and practice. ≥

Dharma World October–December 2015 11 FEATURES The Development and Signifi cance of Meditation in Buddhism by Kenryo Minowa

When, during meditation, we experience a state in which there is no judging, comprehending, or discriminating (the state of nondiscriminative wisdom), a feeling of great joy arises in our mind, and we could even say that the barriers between ourselves and others fall away.

Th ere exists in Buddhism a tradition of of his teachers, Ārāḷa Kālāma, taught scrutinizing the mind, a concern inher- him how to achieve the sphere of noth- ited from ancient India. Here, I would ingness, where what is sensed is only fi rst like to describe meditation as it that nothing at all exists, while another, has been transmitted within Th eravada Uddaka Rāmaputta, taught him to reach Buddhism and then touch on how it the sphere of neither perception nor entered Buddhism. Finally, nonperception, where only the minut- I will take the opportunity to off er my est workings of the mind remain. Th ese own views regarding the signifi cance of two states were later combined as one meditation as it has been handed down of the “nine stages of mental abiding” in Buddhism. to calm the mind, out in a medita- Meditation in Th eravada Buddhism tion text called Yogācāra-bhūmi. can basically be classifi ed into two major Th e important point in observing categories: samatha (calm), which quiet- the mind, then, is to fi x it on a single ens the workings of the mind, and vipas- thing. Buddhism calls this samādhi (con- sanā (insight), which observes things as centration). Th e famed Chinese monk they actually are. Th ese methods are pre- (602–64), translator of the sumed to date back to the Indus Valley Yogācāra-bhūmi, said that samādhi was, civilization (ca. 2600 BCE–ca. 1900 essentially, making the mind one-pointed BCE), and at root both are related to (ekāgratā ) by fi xing it on a single object. fi xing the mind on some single object. Th is must have been knowledge derived Observing the Mind: from personal experience. Fixing the the Basis mind on something is known as yoga, which the Yoga Sutra, the scripture of Th e simplest method of meditation is the Yoga school of Indian philosophy, to focus the mind on breathing in and defi nes as “control over the actions of the breathing out. Th is is called “mindful- mind.” Th is means to calm the workings ness of inhalation and exhalation” and than done.” Even if the mind wanders, of the mind by fi xing it on some object. is the most basic method. Th e human it is still possible to bring it back and As Shakyamuni himself told us, mind views thinking about something as resume full observation of the object. during the period before he attained being its job, and so in it quickly (It does not even matter if it does not supreme enlightenment, he practiced starts thinking about a variety of things. come back—there is a method for con- this method to quieten the mind. One Not to do so is the epitome of “easier said tinually observing that as well.) With

12 Dharma World October–December 2015 Kenryo Minowa, PhD, is a Professor in the Graduate School of Humanities and Sociology, the University of Tokyo. Prior to 2010, he served as a Professor in the Faculty of Letters at Aichi Gakuin University. He received his PhD in literature

literature, Indian philosophy, and . He was awarded the Hajime Nakamura Award in 2000. Dr. Minowa has authored and translated many books on Buddhism.

repeated practice the mind gradually calms until it eventually arrives at a men- tal state where there is a sense of seeking something as well as there being feel- ings of joy and comfort. These stages are called in jhānas (states of con- centration) that lead ultimately to the stage of a cessation of perception and feeling (nirodha-samāpatti) where noth- ing at all stirs in the mind. But if one asks if this then solves the problem of the cycle of rebirth, the answer is no. Although it is good to dwell within these states of concentration, when one returns to normal circumstances, various mental actions start up, just as before. Therefore, Shakyamuni thought that there must be another way to overcome suffering and distress, and he moved further along the path with a method of observation of the mind slightly differ- The objects on which the mind focuses fixed their mind on that. Eventually ent in direction. Present-day Theravada when observing its workings were called words also came to be used as objects, Buddhism teaches that this became what kammaṭṭhāna (bases of action), that is, and reciting short words and attaching is known as vipassanā (insight). objects of meditation. In the early period, the mind to phrases were seen as being However, a comparison of the form they were divided into four types—the basically the same as this. The reciting of meditation practiced in Theravada workings of the physical body (kāya), feel- of Amida’s name (nembutsu) or chant- Buddhism today with descriptions in the ings or sensations such as pleasure and ing the o-daimoku, so prevalent in East Pali Mahasatipatthana Sutra is actually a pain (vedanā), the workings of the mind Asia, serves the same sort of function. method of observation called the “foun- (citta), and mental phenomena common dation of mindfulness” (satipaṭṭhāna). to all (dhammā, generally the five hin- Two Types of Insight Fundamentally, I believe we can drances and the five aggregates). The safely say that what is nowadays called workings of the body include all move- Let us now look at insight in a bit more vipassanā (insight meditation) is the ments, including breathing. Movement detail. Insight (Pali, vipassanā) means to same as this satipaṭṭhāna. However, may seem a strange object of observa- observe closely and involves watching the various methods for identifying tion, but in fact all actions, starting with all the actions of the mind. This method in the mind concepts such as “all is that of walking, were treated as objects is essentially no different from samatha emptiness,” “all is impermanent,” and that could be used. Basically, anything meditation, but what we should real- “all is nonself” are also referred to as could be used to fix the mind on some ize is that here the objects of medita- “insight.” I will discuss this in further object; people even placed an earthen tion (kammaṭṭhāna) are not restricted detail below. disk directly in front of their eyes and to just one thing.

Dharma World October–December 2015 13 It seems that the Indic word for outside world. Images form as objects make everything that’s registered through insight was at first only a verb. In the that can be grasped by the mind, and it the five sense organs the object of Upanishads, a collection of spiritual and becomes clear that we are determining mindfulness. philosophical texts, there are examples of that they are such and such. A small note of caution is necessary the construction “to regard A as B,” and What then becomes a problem is the here. Two practices exist for when you it is thought that this way of observation workings of the mind that determine this become aware of an object. You do so by was also introduced into Buddhism. A as “such and such.” Immediately before either using words or not using them. method called “mindfulness of empti- this mental action (that is, thought) Not using words means not causing the ness,” to which Mahayana Buddhism arises, we can perceive that thoughts faculty of language to be brought into was later to attach great importance, from the past, of memories or studies, play; so it is more accurate to describe and which consisted of contemplating are exerting some sort of influence (if becoming aware of something without the phrase “all is emptiness” over and not, we would not be able to say what using words as turning the mind to it, over again, can be considered an exten- these images are). At any rate, the per- or directing the attention to it. This is sion of this. Since this actually fixes the ceived object is pictured in the mind exactly what is now called vipassanā mind on the concept of the mind itself and the language faculty is activated, and what was called satipaṭṭhāna in the being the object, functionally it is none triggering the judgment that it is such early Buddhist writings. other than the working of samatha. and such. In this connection, it was Buddhist What then is vipassanā (insight) in In fact, these mental actions of deter- scholars who asserted that one could per- relation to samatha (quietening)? mining, comprehending, and discrimi- ceive something without using words. We can talk about the contemplation nating that something is such and such There is a large discrepancy here with that leads to enlightenment, but when were understood to bring about the the Vaisheshika and Nyanya schools of that contemplation progresses to dis- next reaction of the mind. Let us say, for Hinduism, which understood cognition tinguishing between mind (nāma) and example, that someone has said some- to always be accompanied by the lan- material form (rūpa), it is called insight thing bad about you. First you com- guage faculty. At any rate, all objects are meditation. To distinguish between mind prehend the details of what was said perceived by being registered through and form means making a distinction and determine it was an insult. Then the five sense organs. between the object that is grasped and you feel something unpleasant that you Whereas samatha was a practice to the workings of the mind that are doing don’t like it, or perhaps you feel a spurt calm the mind through single-minded the grasping. This comes, for example, of anger and respond, “What did you attention to one object, in vipassanā the moment—when you are observing just say?” These reactions triggered in attention is focused on multiple objects, your breathing and following the inha- us all are a daily occurrence. Thus our one after another. Ultimately all the lation and exhalation—that you are vis- everyday troubles and suffering arise sense functions registered by the phys- ited by the thought, “This air flowing from the mental actions of determin- ical body are the objects of meditation, like the wind is the object I am aware ing, comprehending, and discriminat- and if we are able to direct the mind, a of, and this awareness is a working of ing. The Sutta Nippata (verse 734) tells mysterious condition comes into being the mind that seems to have a name.” us “All suffering grows out of conscious- within it, where judgment, comprehen- Here nāma is certainly a faculty of lan- ness; with the cessation of conscious- sion, and discrimination do not arise, guage and is a mental action that judges, ness, there is no more pain.” We know yet an awareness of seeing and hear- understands, and discriminates, and therefore that consciousness was under- ing exists. This is to enter the mental rūpa is the object being captured, both stood to be the cause of our troubles state known as “nondiscriminating.” appearance and form. and suffering. At such a time we experience the feel- In fact, it now becomes possible to ing that there is no distinction between observe the divisions of the subtlest Insight to Prevent ourselves and the world, that we have workings of the mind and perceive those Consciousness become one with all others. Now we are known as the five aggregates. These are rid of all self-centered thoughts, and the functions or aspects that constitute from Arising an attitude of compassion and loving- sentient beings: material form (rūpa), How then do we ensure that such con- kindness toward others arises naturally. sensation (vedanā), perception (saññā), sciousness—in other words, the actions The most important point about mental formations (saṅkhāra), and con- of determining, comprehending, and dis- vipassanā meditation is this directing of sciousness (viññāṇa). We become aware criminating—does not arise? It is here attention (“being mindful” may be a bet- of things as we receive stimulus from the we find the true value of vipassanā—to ter way of putting it). The “mindfulness”

14 Dharma World October–December 2015 that so many people associate with mindfulness of the mind or conscious- in Theravada. To preempt my conclu- Buddhist meditation these days is actu- ness (citta), and mindfulness of mental sion, the Theravada traditions of vipas- ally an expression of this. phenomena common to all (dhammā, sanā (insight) and samatha (calming) generally the and the five remain fundamentally alive and intact. Vipassanā Practice aggregates). In any case, the goal was to So does this mean there are absolutely through an Awareness condition the mind by practicing vipas- no features unique to meditation in sanā so as not to give rise to anxiety or Mahayana? of Words suffering. Strictly speaking, the practice Mahayana practices directing the As it happens, words are usually at work had the intention of overcoming both mind toward a single object, the prin- in our daily lives, and even when we are pain and pleasure. Actually, condition- ciple of samādhi, without change. In being mindful, words intervene. In fact, ing the mind that way is not easy. Even the case, too, of samatha, a meditation at such times we become aware of how the Pali scriptures do not say that emo- to calm the workings of the mind, the we are judging, comprehending, and dis- tions, such as pain and pleasure, will mind is joined to a single object, as it is criminating things. For example, if we disappear through vipassanā practice. also with vipassanā. As far as choosing have pain we are aware of “pain,” and if They state only that this practice enables an object for meditation and directing we itch we are aware of “itch.” When we people to endure them. This is indic- the attention toward it, there is abso- become mindful of things in this way, ative of the profundity of Buddhism, lutely no difference between Theravada we can overcome the ensuing emotions based on reality and a deep insight into and Mahayana. and lessen the extent to which they can the human mind. However, from the standpoint of dominate us, just as we can when words the objects of meditation, it is clear that do not intervene. Mahayana Meditation new developments were introduced. This is where the practical benefits Breathing techniques to exercise qi (life of vipassanā meditation exist. That is to I would now like to turn from Theravada force, energy) existed in East Asia before say, by making the feelings that arise in meditation to look at how meditation is the introduction of Buddhism and added our daily lives the objects of our atten- practiced in Mahayana Buddhism. The new elements to Buddhist practices. I tion, we are enabled to remove ourselves, optimum materials for understanding would therefore like to survey Mahayana little by little, from the domination of Mahayana meditation are early-period meditation from two standpoints: the the emotions. sutras known from ancient times, the development of objects of meditation This also means temporarily stop- so-called contemplation sutras and and the addition of new elements belong- ping the mind from judging, compre- meditation sutras. The contemplation ing to the East Asian world. hending, and discerning. In the Arrow sutras include the Sea Sutra Sutra, Shakyamuni speaks of being struck (Ch., Guan fo sanmei hai jing), trans- New Objects painfully by two arrows. The first arrow lated by Buddhabhadra (359–429); the of Meditation refers to the painful experiences we Sutra on the Contemplation of encounter in the course of our lives, Bodhisattva’s Ascent to Rebirth in the 1. The Form of the Buddha as an Object while the second represents our reac- Tushita Heaven (Ch., Guan Mile pusa of Meditation tion to them. It is possible to avoid the shangsheng Doushuaitian jing), trans- second arrow. In other words, if we hear lated by Juqu Jingsheng (fifth century); I will first consider the evolution of something unpleasant, we might limit and the Contemplation objects of meditation following the ourselves to understanding it without Sutra (Ch., Guan Puxian pusa xingfa jing) advent of Mahayana Buddhism. Typical allowing it to make us feel unpleasant. translated by Dharmamitra (356–442). of those used in Theravada were the Or if we see something beautiful, we The meditation sutras were those such as forty objects (kammaṭṭhāna) intro- might merely accept its beauty without the Dharmatāla Meditation Sutra (Ch., duced in the Pali Visuddhimagga (Path yearning to possess it. This is clearly a Damoduoluo chanjing), translated by of Purification) by Buddhaghosa (fifth position from which we can rid our- Buddhabhadra, and the Sutra of Sitting century). The first of the “ten reflec- selves of anxiety and suffering. Dhyana Samadhi (Ch., Zuochan san- tions” () listed there is that of In the Indian world, the objects of mei jing), translated by Kumārajīva the Buddha, the object being specifically observation were called the four foun- (344–413). mindfulness of his virtues through his dations of mindfulness: mindfulness of I do not believe that the funda- ten epithets. The meditator recollected the body (kāya), mindfulness of feel- mental principles of meditation in and affirmed these, but however deep ings such as pleasure and pain (vedanā), Mahayana Buddhism differ from those his reflection, it never took form as the

Dharma World October–December 2015 15 figure of the Buddha. In Mahayana, however, the form of the Buddha itself became an object of meditation. There was a great leap here from recollecting the specific words that are the ten epi- thets of the Buddha to contemplating the form of the Buddha itself in the mind. This means that the figure of the Buddha came to be used as an object to direct the mind. The object of med- itation has thus changed from words to a specific representation. A descrip- tion of what is thought to be its earliest occurrence appears in the Pratyutpanna Samādhi Sutra (Sutra of the Meditation to Behold the Buddhas), representative of the contemplation sutras. It proba- bly originated around the first century BCE in Central Asia and was the first to teach that the Buddha manifests himself in the minds of practitioners using the distinguishing features of the Buddha’s form as an object of meditation. The sutra speaks of calling to mind the Buddha Amitābha in the Western Pure Land and states, “The Buddha’s body is endowed with all the thirty-two marks, he radiates light, he is fine and upstanding beyond compare” (Taishō Tripiṭaka [hereafter T] 13, 905b). In other words, practitioners are to hold a concrete figure of the Buddha in mind. Stimulated by this interest in a con- crete form of the Buddha, it was only to be expected that this form would develop not just the form of the Buddha but The Visuddhimagga speaks of “concen- into a produced physical object. This is also depictions of the Pure Land where tration [samādhi] that may be extended” considered to be a factor in the origin the Buddha resides. Representative of and mentions “concentration where of Buddha images, though asking which them is the Sutra on the Meditation on the earth is seen to extend” and “con- came first is rather like asking whether the Buddha of Infinite Life, also known centration where the water is seen to the chicken came before the egg. as the Meditation Sutra. extend.” The sun and water visualizations Nevertheless, research into art his- This sutra introduces sixteen visu- are a direct extension of the Theravada tory suggests that Buddha images were alizations as objects of meditation: the extended concentration, and the visu- first produced around the first century sun, water, the ground of the Pure Land, alizations of Amitābha’s realm and the CE, which means that the period when the jeweled trees of the Pure Land, and trees that grow there are merely limita- distinguishing features of the Buddha’s so on. Practitioners envision with all of tions of the objects to which the mind physical body were used as objects of their attention the setting sun; the entire is attached. meditation predated it. western direction as water; Amitābha’s However, we should keep in mind The practice of using the form of Pure Land of Sukhavati; and the trees, that in the Chinese translation of the the Buddha as an object of medita- branches, leaves, and fruits that grow sutra—though the Chinese character tion gradually spread eastward. New there. It is a method to focus the mind used to express visualization is the same sutras appeared at this time that use by holding objects clearly in the mind. as that used to translate vipassanā—the

16 Dharma World October–December 2015 object to which the mind is attached, the course, included in the category of sama- dates from the Warring States period object of meditation, is a single thing and tha, reciting the nembutsu can also be (475–205 BCE). It reveals an aware- is functionally the action of samatha, regarded likewise. ness of breath moving up and down not vipassanā. We must be careful here. However, we must not forget the through the body. Qi is what moves When we speak of samatha and vipas- manner in which those good words up and down through the body, and sanā, we think of vipassanā as having were recited. It is thought that in East breathing is the intermediary that con- as its basis a state of mind where judg- Asia they were recited slowly in a rel- solidates it. To be more precise, when ment, comprehension, and discernment atively quiet voice. I believe there is we draw a breath, there is a sensation of do not arise, the mental state known as a special characteristic at work here. something coming up from below, and “nondiscriminating,” and where the mind The mind becomes excited if, when the when we exhale there is a sensation of continues to observe the object of med- same phrase is repeated over and over, something going downward. Qi, then, itation, bypassing the language faculty. the tempo rises and the chanting gets was something that was recognized as When limiting the object being observed louder. The slow recitation was proba- being tied to breathing. to just one thing involves samatha, con- bly employed to prevent this. Thus training to recognize the qi sidered somewhat different from vipas- circulating through the body was tied sanā, there is a clear contrast between 3. Breathing as an Object of Meditation to breathing. When the Indian prac- the two. Therefore I will clearly distin- tice of observing the breaths was intro- guish between vipassanā in the strict Buddhism was transmitted to China duced with Buddhism, it was no doubt sense and visualization. around the first century BCE and the accepted as being akin to the Chinese first century CE. There already existed understanding of qi. Observing qi rising 2. The Practice of Chanting the Name in China an interest in the human body, and falling in the body in concert with of a Buddha linked with medical ideas and Daoism, breathing was probably understood to and the body was believed to possess be the same as the Buddhist practice. One of the changes that occurred in qi (life force). This may be how the practice of Buddhism when it was transmitted to The earliest text we have concern- observing qi as an object of medita- China was the introduction of reciting ing qi, the Circulating Qi Inscription, tion first appeared. Conversely, it was the name of a buddha over and over again (Jpn., shōmyō nembutsu). While Huiyuan (334–416), of Donglin Temple on Mount Lu, is thought to have been the first exponent of Pure Land teachings in China, it was Shandao (613–81) who popularized them, and nembutsu prac- tice is generally thought to have begun with him. Whatever the exact story, it was at this time that there appeared the practice of reciting the Buddha’s name and keeping the form of the Buddha in the mind. This may be considered a new form of the mindfulness training that appears in the Visuddhimagga, and we can con- jecture a continuity with the recollec- tion of peace (upasamānussati), the last of the ten recollections, where the prac- titioner is inclined to recite good words such as nirvana and enlightenment. I believe, therefore, that reciting the name of a buddha and affirming it in the mind may be called a form of this recollection of peace. Since this is, of

Dharma World October–December 2015 17 precisely because of a realization of a to samatha, demonstrating Theravada- connection between qi and the Buddhist type meditation at the beginning, but practice of observing the breath that later it has additions of a Mahayana the foreign creed of Buddhism came type. Overall it is very interesting, and to be genuinely accepted in East Asia. I would next like to look at some of its expressions. Sutras Related to Meditation Circulating 1. Meditation as Depicted in the Sutra of Sitting Dhyana Samadhi During the Southern and Northern The Sutra of Sitting Dhyana Samadhi is Dynasties a short sutra in two volumes. The first deals with the various kinds of people The Northern and Southern Dynasties who may wish to practice meditation period (220–589) was an epochal time and assigns subjects of meditation to for the translation of . each accordingly. Those who tend to suf- Kumārajīva, a monk, scholar, and trans- fer from neuroses should observe their lator, arrived in China from Kucha in inhalations and exhalations, those who Central Asia and set about creating a new are prone to anger should be mindful Buddhist terminology. It did not depend of compassion, and so on. Since this on existing philosophical or religious approach existed in Theravada medita- terms and adopted and developed the tion as well, it was not a particularly new and because of the afflictions associ- translation theories of the Chinese monk thing. Furthermore, it became associ- ated with it, there is suffering. Containing Dao’an (312–85). Kumārajīva also trans- ated with the stages of practice. Toward thirty ­-six objects, it is therefore impure. lated sutras relating to samatha and vipas- the end of the first volume we find the Without true freedom, there is no true sanā, using a compound term, changuan teaching that the three poisons (greed, self. Practice this contemplation. . . . This (Jpn., zenkan). This term remains com- anger, delusion) are equally distributed is called ‘Stopping Thoughts about the monly used in East Asia. Chan (Jpn., and that the subjects of meditation are Body’” (T15, 278c). zen) is an element in terms that trans- the thirty-two distinguishing marks and This contemplation involves observ- literate the word dhyāna (Pali, the eighty minor marks of the buddhas. ing impermanence, suffering, impurity, jhāna), which functions as the action of It says, “Focus your mind on the bud- and absence of self with regard to the calming the workings of the mind and dhas. . . . In this way, if [your mind] body. It is next applied to the feelings, so comes under the category of sama- does not become scattered, you will see the workings of the mind, and mental tha. Thus, changuan may mean either a one buddha, two buddhas, and even phenomena (dharma). In the section meditation practice called Chan (Zen) or all physical bodies of buddhas in end- “Stopping Thoughts about the Mind,” we samatha, as opposed to vipassanā. Here I less worlds throughout the ten direc- find the understanding that where there would like to understand chan and guan tions” (T15, 277a). is no true freedom, there is no host, and as two separate things, with the former The sutra states that the buddhas because there is no host, there is emp- meaning practically the same as sama- themselves can be seen from their phys- tiness. Now impermanence, suffering, tha and the latter, vipassanā. ical features—the thirty-two distin- impurity, and nonself are represented The Sutra of Sitting Dhyana Samadhi guishing marks and the eighty minor by the expressions impermanence, suf- is a representative example of a medita- marks—and that the form of the bud- fering, emptiness, and nonself. tion sutra from this period. Although its dhas will emerge in the mind from their In other words, contemplation of translation is attributed to Kumārajīva, physical characteristics. the four subjects—the body, the feel- it is thought that it was actually a com- In the second volume, we find con- ings, the mind, and the —is pilation by his disciples of several works templation on the four foundations of described as observing that they are about meditation very popular at the mindfulness, called here “stopping all marked by impermanence, suffer- time and translated as a single volume thoughts” (at a particular point): “The ing, emptiness, and nonself. Describing under their master’s authority. various aspects of the body are full of the course of the contemplation in this This sutra became widely accepted suffering. Born as a result of causes way can be considered a characteristic in China. It contains many references and conditions, it is impermanent, of Mahayana Buddhism. Judging, too,

18 Dharma World October–December 2015 from the expression “stopping thoughts arises in our mind, and we could even being able to arrest an emotion that has about the body,” this contemplation say that the barriers between ourselves arisen in our mind is in some respect clearly falls within the category of sama- and others fall away. This state also like observing our own mind from the tha. Since it is seen in the same way as encourages compassionate thoughts perspective of a third party. Certainly making verification with words, it has toward others. at such a time we are no longer con- the effect of calming the workings of However, in actuality, such an expe- trolled by our emotions. the mind. rience is temporary, and most people Furthermore, we will grow able to Further, the sutra instructs those quickly revert to their normal state. But gaze dispassionately at the emotions seeking the path to to even so, after we experience the state that arise in our mind, feeling neither “focus your minds on the physical bod- of nondiscriminative wisdom, many of liking nor disliking. That makes it pos- ies of all the buddhas throughout the our thoughts go away. The sutras say sible to be freed of emotions that have ten directions in the three periods of that even if feelings of distress and suf- been seized by some trauma. This is time” (T15, 281a). Here, observing the fering arise, “one shall become able to described as having a neutral mind, features of the bodies of the buddhas endure them.” a mind that can let go. It is by means is essential. Cultivating a compassion- I believe the benefit of the Buddhist of such a mind that separating from ate mind and contemplating the twelve meditation known as samatha and vipas- trauma becomes possible. links of causation are also mentioned, sanā has a major purpose here. What And with that I have, although sim- among others. The latter is also a train- insight contemplation does is show us ply, stated the benefits of observing the ing method in Theravada and can be how we can free ourselves from the dis- mind. ≥ regarded as a further characteristic in tress and suffering that we experience common. in our daily lives. Bibliography Zhiyi (538–97), founder of the Furthermore, since in meditation Bronkhorst, Johannnes. The Two school and an important figure in we focus the mind on one thing, there Traditions of Meditation in Ancient Chinese understanding of samatha and is no doubt at all that we will enjoy an India. 2nd ed. Delhi: Motilal vipassanā, recognized that contempla- increased power of concentration. This Banarsidass, 1993. (Reprint: 2000.) Gyana Ratna Thera. The Way of Practicing tion practices that confirmed the work- is a very useful ability to have in daily Meditation in Theravada Buddhism. ings of the five aggregates and aimed at life. Whether it is samatha or vipas- Tokyo: Sankibō Busshorin, 2001. preventing the rise of the distinctions sanā, we become aware of the present Mahamuni, Ven. Phra Dhamma of determining, comprehending, and moment just as it is, allowing the mind Theerarach. The Path to Nibbana. 8th discriminating (in other words, non- to focus on the now. ed. Bangkok: Mahadhatu Monastery, discriminative wisdom) were vipassanā. Again, in the practice of samatha 1989. Minowa, Kenryo. Buddhist Meditation. and vipassanā, there is a big difference Tokyo: Shunjūsha, 2008. In Japanese. The Benefits between using words or not. Yet even Phrapongsak, K. “The Practice of of Samatha if words are used, it is still possible to Samatha and Vipassanā in Modern be freed from distress and suffering. Thai Buddhism.” Journal of Buddhist and Vipassanā Even if we do not attain nondiscrim- Studies 24 (2010). In Japanese. ———. “Samatha and Vipassanā in Late This has been both a rapid and a broad inative wisdom, the workings of our Pali Literature.” Journal of Buddhist investigation of the course of medita- mind stop at the point of recognition Studies 65 (2011). In Japanese. tion from early Buddhism through to and go no further. For example, if we ———. “Samatha Practitioners and Mahayana, but it has shown the exist- are out walking and someone bumps Vipassanā Practitioners and ence of a clear commonality. Looking into us, by stopping at the sensation of Samadhi.” Journal of Pali Buddhist at it in terms of its benefits, the follow- “it hurts” and going no further, things Studies 23 (2009). In Japanese. ———. “A Study of Samatha and ing points can be made. change such that anger and hatred do Vipassanā in the Nikayas.” Journal of First, we can say that, as propounded not arise. Ryukoku University Graduate School by early Buddhism, our minds change Moreover, if we are able to put the of Literary Studies 29 (2007). In so as not to give rise to distress and emotions that arise in the mind into Japanese. suffering. When, during meditation, words, we can escape from being con- Sekiguchi, Shindai, ed. A Study of Samatha and Vipassanā. Tokyo: we experience a state in which there trolled by them. Being controlled by Iwanami Shoten, 1975. In Japanese. is no judging, comprehending, or dis- emotions is itself a type of forgetting Yamabe, Nobuyoshi. Dhyana Practice criminating (the state of nondiscrim- oneself. I believe that everyone has expe- in Mahayana Buddhism. Tokyo: inative wisdom), a feeling of great joy rienced this at one time or another. But Shunjūsha, 2011. In Japanese.

Dharma World October–December 2015 19 FEATURES

Buddhist Meditation and Christian Contemplation: Wisdom Bringing Forth Selfl ess Love by Ruben L. F. Habito

emptiness”], Insight Meditation [“being An individual who . . . engages in a sustained way in a mindful”], Tibetan Buddhist medita- form of Buddhist meditation or Christian contemplation tion [“diamond clarity”], Hindu medi- . . . is launched into a winding path of awakening and tation [“that thou art”], Sufi meditation transformation, with surprises at every turn. [“remembering the Beloved”], and Jewish meditation [“awakening to tradition”].) Meditation in varying forms is now the person experiences ultimate real- being practiced by many people all over ity.” I use the term religious following Buddhist Meditation: the world, with diff erent kinds of moti- Frederick Streng, Understanding Religious Cultivating Wisdom vation that lead them to this practice. Life, 3rd ed. [Wadsworth, 1984], as “ways Meditation has been highlighted for of ultimate transformation” with a four- and Compassion its benefi cial eff ects on physical, men- fold , including [1] a view of the When the followers of the Buddha asked tal, and emotional health, including human problematic, [2] an understand- him how they themselves could become reducing stress, lowering blood pres- ing of ultimate reality wherein the res- awakened as he was, his response to them sure, overcoming insomnia, and so olution of the human problematic can was in the form of short, pithy statements on. It has also been recommended for be found, [3] prescriptions on the per- addressing the particular questioners’ dealing with confl ict and diffi cult life sonal appropriation of what is taught situation. Culling from the many scrip- situations, coping with heartbreak or as ultimate reality, and [4] social and tural texts handed down in Buddhist failure, and attaining overall happiness communal expressions related to this tradition, the Buddha exhorted his fol- and well-being. As an indication of how appropriation.) In this short essay, I lowers who sought to live an awakened widespread this practice has become, present a sketch in very broad strokes life to observe right conduct (sīla), that an Internet search will now bring up at of the religious contexts of meditation is, to live responsibly, doing no harm least 15 million sites that have some- in two religious traditions, Buddhist and doing all that is good. He taught thing to do with “meditation.” and Christian, off ering some refl ections them to engage in meditative practice, Long before it became such a wide- on where these two might share a com- which entailed stopping the discur- spread phenomenon, meditation had mon ground despite their evident dif- sive activity of the mind, allowing it to been—and still remains—a spiritual ferences. (For an account of meditation come to a point of single-minded still- practice cultivated in different reli- in the context of diff erent religious tra- ness (samādhi). Th is is a state of mind gious traditions, within specifi c con- ditions, including Hindu Bhakti, Jewish that enables a person to see things as texts off ering guidelines and leading Kabbalah, Christian Hesychasm, Sufi sm, they really are, freed from delusion, and to outcomes in an individual’s way of Transcendental Meditation, Tibetan thereby to attain the wisdom (paññā) being religious. (I use the term spiritual Buddhism, Zen, and others, see Daniel that brings liberation (nibbāna). following the common preface [writ- Goleman, Th e Meditative Mind: Th e Situating the above in the context ten by Ewert Cousins] to the multi- Varieties of Meditative Experience [G. of the basic teaching of the Buddha on volume series World Spirituality: An P. Putnam and Sons, 1988]. See also the Eightfold Path that leads to libera- Encyclopedic History of the Religious Marcia Z. Nelson, Come and Sit: A Week tion, samādhi, the state of single-minded Quest [Crossroad, 1987–]: “Th e spiritual inside Meditation Centers [Skylight stillness, is placed at the summit of the core is the deepest center of the person. Paths, 2001], which describes Christian path of awakening, which in turn leads It is here that the person is open to the Centering Prayer [“entrusting oneself to back to and reinforces the fi rst stage on transcendent dimension; it is here that God”], Zen Buddhist meditation [“true this Eightfold Path, right view, coming

20 Dharma World October–December 2015 Ruben L. F. Habito teaches and spirituality at Perkins School of Theology, Southern Methodist University, and serves as Guiding Teacher of the Maria Kannon Zen Center, both in Dallas, Texas.

back full circle. Right view is about see- of sitting still and calming the mind. structure and elements of Zen practice.) ing things as they are (yathābhūtam), Those who take on this practice are given The Buddhist practice of meditation that is, as impermanent, dissatisfactory, instructions in taking a seated posture is not primarily about finding a haven and self-less, a way of seeing based on conducive to stillness, paying atten- of peace and quiet for oneself, where the realization of the interconnectedness tion to the process of breathing in and one can be less stressed, more relaxed, of all things in the universe. Meditative breathing out, and directing the mind healthy, and able to enjoy life more. True, practice is the gateway that opens us to to a point of stillness, in full attentive- these things may ensue as an outcome this way of seeing, ushering in a state ness to what happens from moment to of meditative practice, and they may be of mind and being called “the place of moment. A sustained way of continuing considered as auspicious side effects of peace” (santam padam). This way of being this practice regularly in one’s day-to- the practice. Meditative practice as cul- embodies the “four immeasurables” of day life leads to a threefold fruit. First, tivated in the Buddhist traditions is in loving-kindness (mettā), compassion one learns to live in a more focused and many cases launched by, or opens to, the (karunā), sympathetic joy (mudithā), and centered way, living more fully attentive “big questions” of life, the supreme mat- equanimity (upekkhā), grounded in this to the present moment instead of whiling ter of life and death: Who am I? What vision of interconnectedness. (See Ruben away one’s time with one’s mind wan- is the point of all of this? How can I live L. F. Habito, Experiencing Buddhism: dering all over or being worried about in a way that I can face my death with Ways of Wisdom and Compassion [Orbis, future events or being obsessed about equanimity and without fear? How can 2005], for a more detailed elaboration of the past. This is a way of life character- I live in a way that is fully awakened? these themes.) ized by mindfulness, or perhaps better, What does it mean to be fully awakened? Regarding the practice of meditation “heartfulness,” whereby one comes to In sum, Buddhist meditative prac- that brings one to the state of samādhi, cherish and hold in one’s own heart tice does calm one’s mind and lead to two key Pāli terms emerge in describing everything and everyone that comes all the physical, psychological, and its features: samatha (pacifying the mind) one’s way each given moment. Second, other benefits that ensue from this. and vipassanā (seeing clearly). These two one thus becomes more open to experi- But more important, it paves the way elements (bringing the mind to a point encing singular moments whereby one for an awakened way of life grounded of stillness, and coming to see things as “sees into the nature of things,” that is, in the wisdom of seeing things as they they are) consist in the common under- arrives at a direct experiential realiza- are, that is, as intimately interconnected lying core of the various forms and styles tion of the interconnectedness of every- with everything else, and consequently of meditation that came to be practiced thing in the entire universe. Third, based brings forth a heart of compassion for and taught as Buddhism developed in dif- on this direct experiential realization of all beings that inherently flows out of ferent cultural settings throughout the the interconnectedness with everything that wisdom, enabling practitioners centuries. Of these, the most commonly and everyone, one enters into the path to align their life in loving service to known in the West are Insight Meditation, of awakening, marked by the wisdom others in the world. deriving from Theravada Buddhism; the of seeing things as they are, which in various forms of Tibetan Buddhist med- turn ushers in a heart of loving-kind- Christian itation that include visualization prac- ness and compassion toward all beings. Contemplation: tice; and Zen (Chan in Chinese, Son in (See Ruben L. F. Habito, Healing Breath: Korean) Buddhist meditation. Zen for Christians and Buddhists in a Basking in Divine Love Zen is one form that developed Wounded World [Wisdom, 2006], chap- In the Western cultural matrix wherein in East Asia, centered on the practice ters 1, 2, and 3, for a description of the Christianity took root, was nurtured,

Dharma World October–December 2015 21 and has blossomed for these past two presence for the entirety of their earthly millennia, the English word medita- lives (see John Chryssavgis, In the Heart tion is more associated with a mode of of the Desert: Spirituality of the Desert discursive thinking on various aspects Fathers and Mothers [World Wisdom, of our human existence. (Two well- 2003]). Many saints and mystics since known examples that come to mind the early centuries, through the Middle in this regard are the Meditations of Marcus Aurelius, Roman emperor from more recent times are cited as examples 161 to 180, a tome that contains the of those who lived such a life, whom author’s musings and steeped in Stoic Christians are called to set as a model philosophy, written as a resource book for his own self-improvement and guid- a wide-ranging survey on this theme, ance in his affairs personal and public; see Robin Maas and Gabriel O’Donnell, and Meditations on First Philosophy: Spiritual Traditions for the Contemporary In Which the Existence of God and the Church [Abingdon, 1990]). Immortality of the Soul Are Demonstrated, Saint Ignatius of Loyola, the six- by René Descartes [1596–1650], the teenth-century mystic and founder of French philosopher considered to be the Jesuits (Society of Jesus), o ered the “father of modern philosophy.”) a way of guiding others into the con- The term that most closely corresponds templative life, summarized in a small with what Buddhists refer to by medi- booklet entitled Spiritual Exercises. tation (as briefly described above) is in and indispensable connection with, her One of the important works of serv- the Christian tradition contemplation, sister Martha, said to represent “action in ice of the Jesuits since their found- from the Latin contemplatio, which in the world in service of others,” has been ing in the sixteenth century has been turn derives from the Greek theoria, or a repeated theme in Christian life. For an to accompany people of all walks of “way of seeing” (verb, theorein, “to see, insightful and fresh view of the interplay life through this methodical form of to gaze at, to behold”). between Mary and Martha, see Sermon spiritual practice based on Ignatius’s In the New Testament, Jesus himself 86 of Meister Eckhart [1260–1328], own life experience, beginning with his is described in various places in the accessible at http://www.knocklyonparish conversion experience, unfolding into Gospels as entering into periods of .ie/reflection/martha-and-mary-the ­ a life of total dedication in the service solitude and silence, as he “often -better-part/.) Christians take the cue of the church and the world motivated withdrew into the wilderness to pray” from John’s Gospel, where Jesus says, solely by divine Love. e number of (Luke 5:16; see also Mark 1:13, 1:35; “Whoever sees me sees the One who those who have undertaken, and are Matthew 4:1–11, 14:23; Luke 4:1–2, 6:12). sent me” (John 12:45). In other words, Mary, the mother of Jesus, is held up Christian contemplation involves the Spiritual Exercises has now greatly as the model of a contemplative life, as beholding, and treasuring in one’s heart, expanded beyond the Jesuits to include she “treasures in her heart” (Luke 2:19, all the things that Jesus said and did as lay Catholics as well as Christians of 2:51) the wondrous events surrounding they are witnessed to in Scriptures, a other denominations. her son, Jesus, from the moment of practice that becomes the gateway to e Spiritual Exercises of Saint his birth on through his entire earthly the vision and direct experience of the Ignatius follow four phases (“weeks”) life. Mary of Bethany, the sister of Divine in our midst. of the interior journey, corresponding Martha, is also seen as an exemplar of Withdrawing from one’s normal activ- to the stages of spiritual life noted by the contemplative life, commended by ities to spend periods of time in solitude many other writers across religious tra- Jesus for having chosen “the one thing and prayer, basking in divine presence, is ditions. Without going into detail, what necessary” (Luke 10:40–42), simply a practice at the heart of Christian tradi- is notable here is that the term medi- sitting down and paying attention to the tation Word rather than being preoccupied with people who, from early centuries on, in exercitants are enjoined to look at their many mundane matters like her sister Egypt, Palestine, Syria, and other places, current state of life and examine from Martha. (With Mary of Bethany seen as withdrew to the desert to seek “the one representing the contemplative life, the thing necessary” and spend their time in comparison to, as well as the interactive contemplative prayer, basking in divine a wholehearted engagement of their

22 Dharma World October–December 2015 discursive mental faculties, including Trappist monk who has led contem- sacredness of life, of being. It is grat- memory, understanding, and will. plative retreats in many different loca- itude for life, for awareness, and for After an individual has undergone tions, and several others (including Dom being” (New Seeds of Contemplation the first stage, with its very detailed Basil Pennington, O.C.S.O.; John Main, [New Directions, 2007], 1). Having instructions for meditating (read: exam- OSB; and the former Trappist monk behind him seventeen years of contem- ining and reflecting) on various aspects James Finley, among others). In a gath- plative life as a Trappist monk, Thomas related to the human condition of sin- ering of twelve “elders” of Christian Merton goes out on an errand to the city fulness, Ignatius guides the practitioner contemplative practice held at Saint of Louisville, Kentucky, and there, at a into properly contemplative practices in Benedict’s Monastery in Snowmass, street corner in the middle of a shop- the second, third, and fourth phases of Colorado, convened by Fr. Keating, the ping district observing people pass by, the Spiritual Exercises. From this point participants drafted a common state- he experiences a very powerful inte- on the practice is about contemplating ment conveying the key points of their rior event that becomes another turn- words or actions of Jesus as presented in practice based on their expe- ing point in his life. He wrote, “I was the Gospels and in other scriptural pas- rience, which included the following: suddenly overwhelmed with the real- sages, “beholding” these as entry points “Through a pattern of abiding in God ization that I loved all those people, wherein divine presence is revealed to that we call contemplative prayer, a that they were mine and I theirs, that the practitioner in concrete and pal- change of consciousness takes place. we could not be alien to one another pable ways. This dynamic sharing of God’s nature even though we were total strangers” The culminating point of the forms each person, and opens them to (from his famous epiphany at the cor- Ignatian Spiritual Exercises is a con- the very mind and very life of Christ, ner of Fourth and Walnut, recorded in templative exercise that opens to an challenging them to become instru- his journal entry for March 18, 1958, experiential realization of the uncon- ments of God’s love and energy in the as well as in his Conjectures of a Guilty ditional Love that permeates and fills world” (Cynthia Bourgeault, Centering Bystander [Image Classics], 1968). everything in the universe. This experi- Prayer and Inner Awakening [Cowley Thomas Merton’s many works, espe- ence of basking in divine Love not only Publications, 2004], 156). cially those written after this event in enables the individual to find the bed- 1958, convey clearly and repeatedly that rock of true inner peace and unspeak- Concluding Reflections: contemplative practice, as it opens an able joy but also moves a person to offer Wisdom Bringing Forth individual to a life steeped in uncondi- his or her entire life, with deep grati- tional Love, also unfolds in dedicated tude, in service to the world, impelled Selfless Love service for the well-being of all. and empowered by the same uncondi- The Vietnamese Thich Nhat In sum, an individual who so tional Love one experiences as com- Hanh, widely known for having inspired engages in a sustained way in a form ing from a divine source. The overall countless numbers of people all over of Buddhist meditation or Christian outcome of engaging in contempla- the world to engage in Buddhist medi- contemplation, nurtured within the con- tive practice following the structure tation and a life of mindfulness, writes: text of the religious tradition wherein of the Ignatian Spiritual Exercises is a “Meditation is to live each moment of it is historically situated, is launched transformative experience that over- life deeply” (Thich Nhat Hanh: Essential into a winding path of awakening and turns a person’s life, from one preoc- Writings, ed. Robert Ellsberg [Orbis, transformation, with surprises at every cupied with one’s own self-interest and 2001], 91). To live deeply is to realize turn. It matures in a life of selfless love well-being to one dedicated in serv- oneself in interbeing (this term was and service to all beyond the bound- ice to the well-being of others, sus- coined by Thich Nhat Hanh himself, aries of self and other, bearing fruits of tained and empowered by divine Love. appearing in his many writings) with unspeakable joy and deep inner peace, (See Ruben L. F. Habito, Zen and the all and thereby to open one’s heart in and profound gratitude. (For an excel- Spiritual Exercises: Paths of Awakening loving-kindness and compassion, ded- lent and very readable volume that takes and Transformation [Orbis, 2013].) icating oneself in service for the well-­ the reader by the hand through the con- Another form of meditative/contem- being of all. Thich Nhat Hanh’s own tours of meditative or contemplative plative practice that is now being taken life is a powerful testimony and clear practice, navigating seamlessly through up by increasing numbers of Christians embodiment of this message. Buddhist and Christian territory, see of different denominations is Centering Thomas Merton describes contem- Ellen Birx, Selfless Love: Beyond the Prayer, given articulate expression in plation in the following way: “It is spirit- Boundaries of Self and Other [Wisdom, the writings of Fr. Thomas Keating, a ual wonder. It is spontaneous awe at the 2013].) ≥

Dharma World October–December 2015 23 ESSAY

Reforming World Order through Human Reformation: A Perspective through Religion by Kamar Oniah Kamaruzaman

and relate to one another, and also how When the modern generation marginalized religion, and to relate to nonhuman beings. When the in some cases even threw out religion from their lives modern generation marginalized reli- completely, they therewith also threw out the comprehensive gion, and in some cases even threw out defi nition of the human being, and with that they lost the religion from their lives completely, they comprehensive knowledge of how to live appropriately. therewith also threw out the compre- hensive defi nition of the human being, and with that they lost the comprehen- As the contemporary world prides itself explain adequately what human beings sive knowledge of how to live appropri- for achieving the highest rate ever of are. At best it explains only that we are ately, how to behave and act properly, development in human history, it also the product of evolution, thus identify- and how to become a wholesome person. grapples with unprecedented problems ing and relating human beings only to that besiege human life and planetary the physical realm. But we are not just Human Reformation existence. After developments and physical existence—there are also the achievements that should make life so matters of the human mind and psyche, In the wake of these human-created sweet and comfortable for one and all, of human emotions and sentiments, of problems, it is necessary to refl ect and the human world as well as the nonhu- behavior and conduct. How are these thereby understand once again what man world now seem to have soured, to be understood in the comprehensive human beings are, how to become causing not only discomfort but also context of a wholesome person? proper human beings, how to relate to downright misery in some cases. Th ere Religions—all religions without one and all—the human and the non- is disorder everywhere—locally, nation- exception—do explain in depth what human. In brief, it is to relearn yet again ally, and globally—in individual and human beings are and how we should the ABCs of being human. Th ese are family life, in politics and economics, live and behave, how we should regard the basic essentials needed for human in social and religious life, and in nature and the environment. Aggression, vio- lence, and confl ict seem to be the rule, not the exception. Why have we come to this state? How have we come to be what we are now? Where has the world gone so wrong? To begin with, and as acknowledged by many analysts, all of these problems are human created, meaning human beings are not behaving properly and not acting as we should. But for human beings to know how to behave and to act as human beings, we fi rst need to understand what a human being is and what being a human being is all about. In general, modern education does not

24 Dharma World October–December 2015 Dr. Kamar Oniah Kamaruzaman is an Associate Professor in at the International Islamic University of Malaysia. She is also a social activist and resource person, particularly in Islamic and interfaith work, and heads a number of NGOs. She participates in numerous forums locally and internationally, including those conducted by the United Nations and UNESCO. She has also published numerous books and academic papers, some of which are now reference texts.

reformation, and indeed the world today should understand and appreciate not or is nonexistent, then the person will truly needs human reformation, since only that all existences have rights, roles, seek revenge. As regards nature, there all the problems that abound are human and responsibilities but that all exis- is no court of justice for nature to bring created. We have to once again become tences, including human beings, are its cases against those who exploit it. the responsible and conscious custodi- interrelated and are also interdepen- Thus nature, like human beings who ans of the existences that we are meant dent. Every existence falls into and fits are denied rights and justice, now reacts to be; to embrace all existences, human into a superscheme and a superstruc- to human mistreatment with seemingly and nonhuman, as a part of ourselves; ture of existences, a cosmic order of retaliatory excesses. to appreciate that everyone and every- existence and a cosmic interrelated- Indeed, injustice, in whatever form thing is interdependent and that every- ness and interdependency. and to whomever done, will lead to retal- body and everything can live side by side Although many may not agree with iation. Sadly, retaliations are also unjust healthily, harmoniously, and happily. such terminology, for these are reli- because they are often random acts of If we human beings fail to reform gious terms, the understanding among revenge, hurting those who are unin- and get back on track, then the future religious and nonreligious thinkers is volved and innocent. Revenge often leads will be even bleaker than it is now and quite similar, namely that we humans to more revenge and more retaliation, catastrophe and destruction will await have responsibilities toward the world and so a vicious cycle of revenge and everyone. In brief, in order to bring of nature. The tsunamis, earthquakes, retaliation develops; and this is what back order to the disorder, we must hurricanes, typhoons, and floods across the world is witnessing today—in the reform, must transform ourselves into the globe not only shock and terrify human world as seen in social upheavals the type of human beings we are meant people but should also cause people to and political discontents; in the natu- to be and ought to be. Only when we ponder the power and possibilities of ral world in the form of natural disas- can become what we are meant to be natural catastrophes, of global disas- ters and catastrophes that are escalating and can function as we ought to func- ters and planetary disorder. in momentum, intensity, and volume. tion can we then embark upon repair- Yes, these are natural disasters in the It is as if the world today had reached ing the damaged order of existences, sense that they are acts of nature, yet acts a point of no return and were heading of both human existences and other of nature are also responses to how peo- toward self-destruction. existences. ple have treated the world of nature— the raping of forests and disruption of Human Beings— The Superstructure wildlife, the destruction of natural hab- Constituents of Relationships itats and the upsetting of the ecologi- cal balance, the eroding of mountains and Nature and Interdependency and the damming of rivers, the inter- Because injustices in the human world Today human rights are much talked ference with the atmospheric equilib- and in the world of nature lead to hor- about and demanded, yet not as much rium—to list a few. These, in essence, rifying consequences, religions, all attention is paid to human roles and are actually injustices done to nature religions, lay out how people ought to human responsibilities. Human beings and are exploitations of nature’s rights. behave appropriately with each other not only have rights but also have roles In the human world, when injustice is and with the world of nature, teach- and responsibilities. Moreover, nonhu- committed upon a person, the person ing each person to regard others as a man existences, too, have their rights, will seek reparation through the legal part of themselves. Along this line, reli- roles, and responsibilities. In fact, we and judicial systems, and if it is denied gion starts by explaining what a human

Dharma World October–December 2015 25 being is made up of the Five Aggregates and intellectual achievements should []. Also, Buddhism does not be living in bliss and happiness, peace- believe in existence of the soul []). ful and contented. However, the reali- By this definition, a person therefore pos- ties on the ground show otherwise, for sesses physical, intellectual, and spirit- one sees in advanced countries violence ual constituents. (Some religions regard and aggression, abuses and exploitation, the intellectual as part of the spiritual poverty and deprivation, injustice and constituent, thus, according to these disorder, even suicides and mass kill- religions, a human being is made up ing. Even economic well-being is not of the spiritual and the physical only.) secured, despite all the sophisticated Moreover, most religions insist that all and theories of the social of these constituents need to be duly sciences and economics. attended to and developed accordingly In the perspective of religion, these and that no constituent should be over- unhappy situations are seen as the effects looked or disregarded totally. This is of an unbalanced development of indi- true even if some religions do give more viduals, and since individuals are the being is, how to become a proper human attention to one or two of the constit- fabric of society, society, too, is affected being, and how to behave accordingly. uents, such as focusing more on the by this unbalanced growth. In partic- Religion also explains human nature, spiritual than the intellectual and the ular, the spiritual needs of individuals both the positive and negative traits, physical, or more on the spiritual and are not given as much attention as the and gives guidance on how to trans- intellectual constituents but less on the physical and intellectual needs of the form the negative into the positive so physical. This uneven focus may occur person, and consequently of the society that the end product will benefit the because religions that strongly empha- as a whole. It is not surprising, there- individual and all others, too. Religion size spirituality regard the intellectual fore, that some people today are suf- therefore starts with nurturing indi- and the physical constituents as instru- fering a restlessness of sorts, a general viduals and teaching them what to be ments to serve and perfect spirituality, discomfort, and even discontentment and how to be, then explains roles and and as such, the latter two constituents with life. These are actually symptoms responsibilities, rights and duties. As are disciplined and groomed to help in of a spiritual void, that is, a feeling of the individual has rights and roles and the perfection of spirituality. If any one emptiness or hollowness in the inner responsibilities toward others, others of these constituents is not given the being of the person. To fill this void, such likewise have rights and also roles and proper attention, the person will not persons may resort to external stimuli responsibilities toward the individual. become a wholesome person. Such a such as drugs and alcohol—even living Thus, religion starts with focusing on the person will not be at peace with him- a hedonistic with wild enter- individual, albeit the nurturing of the or herself and will not feel comfortable tainments—all to pacify their feeling of individual, to help the person become with other people or with all else either. emptiness and restlessness. However, all good, wholesome, comfortable, confi- Religions that believe a person has of these stimuli are external and arti- dent, contributory, and productive. Since a body, mind, and soul also believe that ficial, and they wear off fast and easily, individuals are units of society, or the a person has physical, intellectual, and leaving behind an even deeper void, fabric of society, if individuals behave spiritual needs. In this modern time, the a more intense feeling of emptiness, appropriately and function properly, physical needs are generally given a lot loneliness, and even despair. In mod- then the whole society will be in good of attention to enable a person to live a ern understanding, these symptoms are order. Thus Confucius beautifully and comfortable life. Likewise, the intellec- regarded as psychological, often termed rightly said, “Good individuals make tual needs are well taken care of, with depression, and are often given psychi- a good society.” (In fact, this saying of various means of acquiring knowledge atric treatment. Confucius represents the social max- available to those who want to acquire In religion they are considered ims of all religions.) expertise and skills. Indeed, contem- psycho-spiritual symptoms and are Most religions, though not all, define porary society has achieved the high- addressed through psycho-spiritual a human being as having a body, mind, est level of intellectual development and treatments, spiritual procedures and and soul. (Buddhism does not uphold knowledge acquisition in human his- techniques, and the and rites of the concept of body, mind, and soul tory. Logically speaking, such a society religions. Hence, for people of religion classifications but that a human with such a high standard of physical and spirituality, the spiritual need is

26 Dharma World October–December 2015 potentially destructive—to the individ- ual and to others. As such, all religions have guidance on how to control and pacify negative traits and transform them into positive energy.

Conclusion: Being Good and Doing Good Thus, religion ultimately works not only to nurture a person toward being a good person but also to assist a bad person, or a potentially bad person, to transform into a good person. This person will thus be at peace with him- or herself and will not be a menace to others. On the con- attended to by spiritual performances All religions also regard human trary, the person will be contributory and by linking with Divinity through beings as possessing both positive and and productive both for him- or her- the rituals and rites. Communicating negative traits. The negative traits are self and for others, performing duties with Divinity and performing the rit- not negative per se, because they can be and responsibilities accordingly. In so uals and spiritual services pacify the turned into positive traits that can pro- doing, the person will be respected by spirit, and the person feels spiritually duce positive results. Religion guides a others and will gain a place of dignity uplifted and thus is emotionally and person to turn the negative traits into in society. Therefore, religion is not just psychologically appeased and fulfilled. positive energy, and some religions even about being good but is also about doing As such, people of religion do not need guide a person to eradicate the nega- good, and indeed, to be religious is to external stimuli to quench their spirit- tive traits altogether. Thus, for instance, be good and to do good. Hence, religion ual thirst. Rituals and spiritual proce- the negative trait of anger can be trans- not only relates and connects the indi- dures of religions are therefore not mere formed into positive energy, such as into vidual with Divinity but also connects mechanical performances or techni- passion to promote good causes and to the person with all others, with human cal movements but are actually means fight injustice. If uncontrolled, anger is as well as nonhuman existences. ≥ through which psycho-spiritual whole- someness and well-being are developed and strengthened. With spiritual strength and stabil- ity, people of religion are able to take whatever comes in life and address it accordingly. They do not despair when situations become challenging, and they do not become euphoric when good things come their way. They sympathize and empathize with those who are suf- fering, knowing that perhaps one day suffering may visit them, too. When a person is spiritually fulfilled and psycho- logically appeased, he or she becomes a comfortable, wholesome person. A wholesome person is comfortable with him- or herself and with all others, too— with the human as well as the nonhu- man—and others are also comfortable with that person.

Dharma World October–December 2015 27 ESSAY

The Practical Ethics of Won-Buddhism and Liberal Religious Culture as a Path to World Peace by Park Kwangsoo

Truth is one; the world is one; humankind is one family; the world is one workplace. Let us pioneer one world. —Taesan Kim Taego

Engulfed by a surging wave of globaliza- he engaged in practical interfaith dia- tion, contemporary society faces con- logue and cooperation with other reli- fl icts between civilizations and clashes gions. By examining the thought and between ethnic groups and nations that activities of these three individuals, my threaten lives and security around the intention here is to suggest what shape a world. At root, all of these frictions share “liberal religious culture” ought to take a common cause: exclusionary attitudes in order to pave the way for peace in that make people refuse to accept mutual the world today. diff erences between one person and another and between one religion and The Philosophy another. Can these exclusionary attitudes of Peace and that hold that only one’s own religion and culture have any absolute value be Practical Ethics of overcome, and if so, how? Won-Buddhism To help answer this question, I explore below what Won-Buddhist Sotaesan’s Irwonism reach harmony and dialogue between thought can off er. Won-Buddhism began Sotaesan (1891–1943) believed in the these religious groups. All this is due as a Th ought of Great Opening during truth of Irwon (the one circle) and to ignorance of the fundamental the Korean Peninsula’s historic transfor- stressed making this a standard of spir- principles underlying all religions mation at the beginning of the twentieth itual practice that would allow one to and their . How could this be century, and almost from the outset it become a believer in one vast, harmo- the original intent of all the buddhas placed an enormous emphasis on har- nious religion that integrates diff er- and sages? (Th e Web site for Won- monious synthesis (hwetong) and dia- ent religious faiths. Arguing that all Buddhism, “Th e Principal Book of logue. Won-Buddhism’s founding master, religions stem from the same root and Won-Buddhism,” p. 2, http://www Sotaesan, and his successor, Master that discord and confl ict arising from .wonbuddhism.org/docs/1.principal Chŏngsan, put forward the concepts religious derive from ignorance .of.wonbuddhism/The.Principal of Irwonism and the Ethics of Triple of the true intentions of great religious .Book.of.Won-Buddhism.in.English Identity, respectively, to provide the fi gures, he said: .3rd.Edition.by.budswell.pdf) philosophical groundwork for a harmo- nious synthesis of religions. Chŏngsan’s Th e fundamental principles of all the Sotaesan himself entered dialogue own successor, Master Taesan, then world’s religions are also essentially with the believers of various religions advocated the creation of a “united reli- one, but as diff erent religions have from such a standpoint, learning about gion movement” to provide a concrete, long been established with diff erent Cheondoism when he encountered practical means of resolving the diffi - systems and expedients, there have believers in this traditional Korean culties facing humankind, to which end been not a few incidents of failure to religion, for example, and about Christ

28 Dharma World October–December 2015 Park Kwangsoo is a Professor in the Department of Won-Buddhism at Wonkwang University, Iksan, South . He serves as the director of the Research Center of Religions at Wonkwang University and as vice president of the Korean Association for the History of Religions and has also worked for religious dialogue and peace movements. He received his PhD in Buddhist Studies from the University of Wisconsin–Madison. He is the author of several books and articles on interfaith dialogue and religions in Korea.

from Christians when he met Christians. threefold principle of grand harmony Taesan Kim Taego’s His open-minded attitude to the religions for all human beings of the world. This United Religion Movement of his neighbors is evident from his is the fundamental principle for the conversation with a Protestant elder and whole human race to follow in order Taesan Kim Taego (1914–98) proposed longtime Christian who had sought to that they may work and rejoice together creating a “united religion movement” become a disciple of his: “If a Christian in a peaceful and comfortable world; in 1965, when he acceded to the posi- becomes a disciple who truly knows namely, as one household, as one grand tion of Highest Dharma Master, and Jesus, he will come also to understand family, keeping the one grand house by he strove to put into practice the idea what I am doing, and, if one becomes transcending all boundaries” (the Web of harmonious synthesis with other a disciple who truly understands me, site for Won-Buddhism, “The Dharma religions. He argued that “the role of he will come to understand what Words of Master Chŏngsan,” pp. 151–52, bringing about peace, stability, and eco- Jesus accomplished” (the Web site for http://www.wonbuddhism.org/docs/3 nomic equality in the world’s regions of Won-Buddhism, “The Scripture of the .the.dharma.words.of.master.chongsan conflict should be played by the United Founding Master,” 14:14, http:// /THE.DHARMA.WORDS.OF.MASTER Nations, while the role of relieving www.wonbuddhism.org/docs/2.the .CHONGSAN.by.Bongkil.Chung.pdf). humanity from ignorance, poverty, .scripture.of.the.founding.master/The Chŏngsan’s Ethics of Triple Identity and sickness of mind and body should .Scripture.of.the.Founding.Master.in comprises three principles: knowledge be played by ‘United Religions’ orga- .English.3rd.Edition.by.Buswell.pdf). of one fundamental origin, bonding by nizations” (“Jŏngkyop’yon” [Politics This Irwonism is the idea at the heart one vital force, and renewal with one and religion], Taesan Chongsa Pŏbŏ of the Later Day’s Great Opening that aim. The first requires that “all people [Dharma words of Master Taesan] will come, and it demands that people of religion must harmonize with one [Won-Buddhism Publishing, 2014], of faith who, through openness of another, with the knowledge that the pp. 251–52). He stressed that a United thought and harmoniousness of attitude, fundamental origin of all religions and Nations of governments (UN) and a profoundly understand the religions of religious sects is one” (ibid., p. 152). United Religions of religious organi- their neighbors and can open the way The second states that “all races and zations (UR) should work together and to a new civilization. all sentient beings should be united in that “if everyone joins forces and acts grand harmony by awakening to the with one accord, not only will nations Chŏngsan Song Kyu’s truth that they are all fellow beings and the world develop, but people’s lives Ethics of Triple Identity bonded together by the one vital force” will also improve” (ibid.). He sent a del- Chŏngsan Song Kyu (1900–1962) inher- (ibid.). And the third principle says, egation to the First World Assembly of ited Sotaesan’s mantle as master of Won- “Being awakened to the truth that all the World Conference of Religions for Buddhism when the latter passed away enterprises and proposals help toward Peace, held in Kyoto, Japan, in 1970, in 1943, and he guided the organiza- the renewal of the world, all should and put forward “Three Great Proposals tion as first “Highest Dharma Master” unite in grand harmony” (ibid., p. 153). for World Peace,” namely the establish- (jongbeopsa) until 1962. In April 1961 Chŏngsan’s Ethics of Triple Identity ment of a United Religions, cultiva- he proposed the concept of an “Ethics not only constitutes a set of principles tion of a common world market, and of Triple Identity” that embodied the that make possible encounters between training in “cultivation of the mind- Irwonism of Sotaesan. In explaining religions but also serve as virtues that field” (“Kyongsep’yon” [Conduct of state this concept, he emphasized that “the can be practiced together by human affairs], Taesan Chongsa Pŏbŏ [Dharma concept of ethics of triple identity is the communities. words of Master Taesan], p. 338).

Dharma World October–December 2015 29 Continuing in the same vein, he sent clashes of civilizations. In one attempt and universal ethics in individual reli- representatives of Won-Buddhism to to overcome such discord, delegates at gions make it exceedingly hard to tran- conventions of diverse international the centenary conference of the World’s scend the ethical originality of each and organizations for interreligious coop- Parliament of Religions held in Chicago identify a common platform that can eration, including the World Fellowship in 1993 adopted the Declaration toward be shared by all. of Buddhists, the World Conference of a Global Ethic, which set a course toward Diverse “united religion” organiza- Religions for Peace, the Asian Conference upholding the dignity of life and creating tions are presently searching for a great- of Religions for Peace, and the Parliament a religiously pluralistic society that val- est common denominator that allows of the World’s Religions, in order to ues practical action to enhance mutual them to recognize one another’s unique broaden the horizons of the united reli- understanding and respect between cultures and doctrines of salvation on a gion movement. people. basis of . As Stanley Hans Küng wrote in Projekt Weltethos J. Samartha has observed, unilateral of Taesan’s united religion movement [Project world ethos] (Piper, 1990), that proselytizing and doctrines of salvation are evident in the declaration made at despite the existence of minimum nec- necessarily cause clashes between reli- the Half Centennial Commemoration essary common values, norms, and atti- gions, ideas, and civilizations. Conference of Won-Buddhism in 1971: tudes, actual manifestations of tensions At the same time, however, Asian “Truth is one; the world is one; human- and discord between particular ethics religious culture serves as a melting kind is one family; the world is one work- place. Let us pioneer one world” (ibid., pp. 342–43).

Liberal Religious Culture as a Path to World Peace e new challenges facing not only Northeast Asia but also the entire world owing to highly developed mod- ern social networks are already prolif- erating beyond the personal and local dimensions. Exclusionary extremism in religions and ethnic groups is man- ifesting itself in confrontations and

30 October–December 2015 pot that creates a civilized society of harmony and coexistence suited to a multiethnic, multicultural, and mul- tifaith age. Religious leaders in Asia established the World Conference of Religions for Peace in 1970 with lead- ers of religions from all over the rest of the world, a development in which Nikkyo Niwano (1906–99), founder of Rissho Kosei-kai, played an extremely important role. This was followed by the formation of the Asian Conference of Religions for Peace, which established a forum for exchange and cooperation between people of faith in Asia. Creating a liberal religious culture requires having an educational forum through which people can develop reli- gious empathy and a shared appreciation of peace. It also requires both experi- ence born of a firm faith identity and thorough spiritual practice informed by one’s own religion, and an open- Openness in matters of faith means concerning the protection of life and ness toward other faith traditions. By recognizing the potential of new spirit- peace, it is necessary to equip such indi- encountering and engaging in dialogue ual experiences. And cultivating people viduals with humanistic knowledge of with people of diverse faith traditions, with a religious spirituality necessitates international cooperation, sustainable people of faith will be able to further access to concrete practices. For exam- development and the environment, deepen their own faith and spiritual ple, in order to cultivate religious lead- human rights, life, NGOs, and simi- practice. ers with specialist skills and abilities lar topics, and to support the develop- ment of human networks that protect life and peace in local communities in practice. Developing liberal and peaceful civilizations in Northeast Asia requires vigorous popular action, such as grassroots movements in local communities in the countries of the region. If the scope of understanding and acceptance of diverse religions, cul- tures, and ethnic groups is broadened and interfaith dialogue and cooperation take place in a mature fashion in local communities, perceptions will change— people will come to see the “religions of others” as the “religions of neighbors”; “other ethnic groups” as “neighboring ethnic groups”; and “other countries” as “neighboring countries,” thereby ush- ering in a world of harmony in which rejection of and hostility toward oth- ers have been wiped out.

Dharma World October–December 2015 31 ESSAY

Buddhism and Social Engagement (2) Building Peace by Ranjana Mukhopadhyaya

action based on wisdom and wakeful- arose . . . out of the anti-war movement ness. Between 1964 and 1966, Nhat led by monks during the Vietnam War. Witnessing the Hanh founded the Order of Interbeing destruction and suffering the war had brought his country, (Tiep Hien) to carry out social activ- Thich Nhat Hanh called for positive social engagement based ity based on mindfulness (Th ich Nhat on adapting Zen meditation to modern needs. Hanh, Interbeing: Fourteen Guidelines for Engaged Buddhism [Full Circle, 2000]). Tiep hien is a Sino-Vietnamese term Peace movements are the best-known “mindfulness” by the Pali scholar T. W. meaning “mutual identity.” Tiep literally type of social engagement by Buddhists. Rhys Davids (1843–1922) and, as the means “being in touch with” or “con- Th ey vary in size from a local to a global four bases of mindfulness, is also part tinuing” and hien means “realizing” or scale and take forms such as nonviolent of the thirty-seven practices conducive “making it here and now.” In Huayan countermovements, antiwar demonstra- to enlightenment. philosophy, “mutual identity” is the tions, appeals for arms reduction and a Mindfulness, or mindful practice, as it interconnectedness of all things, the ban on nuclear weapons, helping ref- is understood by Nhat Hanh and other oneness of all that exists. Nhat Hanh ugees, and supporting relief eff orts in Buddhist activists, means being aware used tiep hien (which he called “inter- war-torn areas. of the suff ering of those about you, hav- being”) to explain the interrelationship Th e very term Engaged Buddhism ing a correct understanding of the social of everything, in particular the connec- arose, as we have seen, out of the anti- conditions that give rise to that suff er- tion between those who infl ict suff er- war movement led by monks during the ing, and responding through practical ing and their victims, and between the Vietnam War. Witnessing the destruc- tion and suff ering the war had brought his country, Th ich Nhat Hanh called for positive social engagement based on adapting Zen meditation to mod- ern needs. Th is he called “mindfulness” and “mindful practice.” He has written about these in Th e Miracle of Mindfulness (Rider Books, 1991) and Peace Is Every Step: Th e Path of Mindfulness in Everyday Life (Bantam reissue, 1992). Mindfulness (Pali, ; Sanskrit, smṛti; Chinese, nian), in the sense of awareness and atten- tion, is the condition in which we are conscious of our own motivations and actions and are able to judge correctly what we have done. It is also the state of realizing these things. Sati, as one of the components of the Eightfold Path (sammā-sati), was translated as

32 Dharma World October–December 2015 Ranjana Mukhopadhyaya specializes in and Japanese religion. She is an Associate Professor at the Department of East Asian Studies, University of Delhi, teaching Japanese society, culture, and language. She received her doctorate in from the University of Tokyo in 2003 and has taught as an Associate Professor at Nagoya City University. She is the author of Nihon no shakai sanka bukkyō [Engaged ] (Tōshindō, 2005).

spiritual peace of the individual and world peace. The order is guided by a set of guidelines that govern its social par- ticipation; these are called the Fourteen Mindfulness Trainings, of which the fourth, Awareness of Suffering, reads:

Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to find- ing ways, including personal con- tact, images, and sounds, to be with those who suffer, so we can under- stand their situation deeply and help them transform their suffering into compassion, peace, and joy. (Ibid., 17–18)

Nhat Hanh was forced out of Vietnam as a result of his antiwar activities and leader, undertaken activities based on or people but seeks, with compassion, went into exile in France, where in 1969 he nonviolence and peace that are aimed to negotiate with the Chinese and to established the Unified Buddhist Church at liberating Tibet, giving aid to refu- improve relations between the two (Église Bouddhique Unifiée), thereby gees, and preserving Tibetan culture. ethnic communities. In the Five Point expanding the antiwar movement into At the core of his ideas about peace are Peace Plan submitted to the Chinese a peace movement on an international the ideals of love, nonviolence, universal government in 1987, he proposed trans- scale. It demanded an end to the Vietnam responsibility—concepts guided by the forming the whole of Tibet into a zone War and also concerned itself with relief Mahayana teachings of interconnected- of ahimsa (a Sanskrit term meaning activities designed to aid people whom ness and taught through the doctrines noninjury and nonviolence). This zone the war had made refugees. of emptiness, dependent origination, would be completely demilitarized, with Perhaps the figure most represen- and causation—and the equality of all all armaments prohibited and with a tative of Engaged Buddhism is the living beings, based on the idea of the withdrawal of Chinese troops and mil- Fourteenth Dalai , the supreme buddha-nature inherent in all things itary installations, in order to preserve spiritual and political leader of Tibet. The (tathāgata-garbha). Tibet as a “Buddhist country of peace” is venerated as the reincar- Despite being forced to leave his (Tenzin Gyatso, Freedom in Exile: The nation of the bodhisattva Avalokiteśvara homeland as a result of the Chinese inva- Autobiography of His Holiness the Dalai and, like Nhat Hanh, has been in exile sion of Tibet, the Dalai Lama bears no Lama of Tibet [Hodder and Stoughton, for most of his life. He has, as a Buddhist rancor toward the Chinese government 1990], 273–74).

Dharma World October–December 2015 33 The Dalai Lama has been deeply influ- enced by the Bodhisattvacaryā-vatāra, a work about bodhisattva practice by the eighth-century Indian monk and poet Śāntideva, and speaks of cultivat- ing , which he calls “a good heart.” In Freedom in Exile he writes: “To engender altruism, or compassion, in myself, I practice a certain mental exercise which promotes love towards all sentient beings, including especially my so-called enemies. For example, I remind myself that it is the actions of human beings rather than human beings themselves that make them my enemy. Given a change of behavior, that same person could easily become a good friend. The remainder of my meditation is con- nected with Sunya or emptiness, during which I concentrate on the most subtle Gandhi of Cambodia.” He worked to met in India. In 1992, the year after meaning of Interdependence” (ibid., 227). bring about the end of the civil war and the UN-sponsored peace settlement, He also sets out the ideal of return his country to peace, and led Ghosananda led a group including monks, “Universal Responsibility” based on the revival of Cambodian Buddhism, laypeople, and foreign supporters on the dependent origination and the law of then close to extinction as a result of first walk for peace, from the refugee cause and effect. “As a human being, I the actions of Pol Pot’s regime. From camps on the Thai border to the capital, talk about what I have termed Universal 1978 he was involved in relief and min- Phnom Penh. The walk was held again in Responsibility. By this I mean the respon- istry work in the refugee camps that had the following year, and every year there- sibility that we all have for each other grown up along the Thai border. He also after, through areas marked by contin- and for all sentient beings and also for made a positive contribution to peace uing skirmishes and covered with land all of Nature” (ibid., 219). building, describing Cambodia’s situ- mines. The participants cleared the land Questions of human rights, freedom ation in the many countries he visited mines as they continued on their way. of belief, the preservation of minority around the world, and he took part in The Dhammayietra contributed greatly cultures, and environmental destruc- UN-sponsored peace negotiations. He to bringing peace to the hearts of people tion, all symbolized by the Tibetan lib- also aided international delegations who had been wounded spiritually by the eration movement, are also common looking into human rights issues. war and to building peace in Cambodia. human issues. The Dalai Lama’s philos- The most widely known of Ghosa­ This peace movement has continued after ophy of nonviolence and peace, while nanda’s peace activities is the nationwide Ghosananda’s death, concerning itself based on Buddhism, offers a universal peace march called Dhammayietra (often first of all with conflict resolution but also ethic for world peace. Today there are translated “pilgrimage of truth”; a yietra with deforestation, the clearing of land supporters of the Dalai Lama all over is a spiritual walk) that he instituted, in mines, and human trafficking. Drawn the world, and the Tibetan liberation which Cambodian monks and laypeople by the philosophy of nonviolence and movement has developed into a peace walked together through parts of the peace that the Dhammayietra embod- movement on a global scale, concerned country that were still dangerous and ies, people of faith from many parts of with issues wider than those of a single disturbed. The pilgrimage had its origins the world take part in it. region and a single people. in traditions that the Buddha led his fol- The stance that Ghosananda took Maha Ghosananda, who died in 2007, lowers to many different places, includ- at the various peace conferences he was a Cambodian monk who devel- ing battlefields, to preach the Dharma. attended and the idea of activism that oped a peace movement in his country Ghosananda had learned about this kind the Dhammayietra imbues are conflict based on the same philosophy of non- of activity from Nichidatsu Fujii (also resolution through nonviolence from violence as that of Nhat Hanh and the known as Nittatsu Fujii), the founder a position of neutrality. Since a major Dalai Lama. He has been called “the of Nipponzan Myōhōji, whom he had factor contributing to the civil war in

34 Dharma World October–December 2015 Cambodia was the collision of different Liaoyang in northern China (the for- truth that ‘human beings are one’; what , political groups, and political mer Manchukuo) in 1918. Then in 1930 they all teach is that to live peacefully parties, Ghosananda’s neutral stance can he went to India, with the idea of taking together is to live in accordance with be seen as expedient. Its ideological foun- Buddhism back to the land of its ori- that truth” (Niwano Nikkyō hōwa sen- dation is, however, the Buddhist teaching gin, and while there met Gandhi and shū [Selected Dharma talks by Nikkyo of the . Ghosananda writes was deeply influenced by his espousal Niwano], vol. 6, Sekai heiwa: rinen to of the Middle Way (or Middle Path) in of nonviolence. This meeting, and the kōdō [World peace: Ideas and actions] his Step by Step: “The road to peace is later defeat of Japan in the Second World [Kosei Publishing, 1979], 294). The root called the middle path. It is beyond all War, caused Fujii to devote his life to of this idea about activism can be found duality and all opposites. Sometimes the global peace movement based on in the teachings of the Lotus Sutra, the it is called equanimity.” He also says in the Buddhist teachings of complete basis of Rissho Kosei-kai doctrine, which the book that the Middle Path is in one’s nonviolence. Nipponzan Myōhōji is speaks of the One Vehicle as a metaphor actions of the here and now. In other known for building peace in indicating that all the various teachings words, Ghosananda taught that we walk Japan and other countries (for exam- of Buddhism express a single truth. In the Middle Path when we are mindful ple, China, India, the United States, the addition to his promotion of interre- of each and every step: “The middle United Kingdom, Austria, and Italy) as ligious cooperation on a global scale, path is not only the road to peace, it is symbols of peace and nonviolence and Niwano also encouraged interreligious also the road of peace” (Parallax Press, for its peace activities centered on peace dialogue within Japan itself through 1991, 51–53). walks held around the world. the Brighter Society Movement, a citi- Peace movements have occupied an Japanese Buddhist organizations, zen-based campaign centered on local important position in social engage- particularly the Buddhist-affiliated new communities that he first advocated in ment within Japanese Buddhism as religious groups, have actively engaged 1969. To further interreligious cooper- well. Ghosananda’s peace march, as we in working for world peace under the ation, the Brighter Society Movement have seen, was something learned from influence of pacifism in the country takes part in local temple and shrine the Buddhist organization Nipponzan since the Second World War. New festivals; works with groups from other Myōhōji and its founder, Nichidatsu religious organizations such as Rissho Buddhist sects to hold spirit-consoling Fujii. Ghosananda met Fujii in 1953 Kosei-kai and Myochikai that aim at services for the war dead and other vic- while Ghosananda was studying at promoting world peace through interre- tims of war, as well as for victims of traffic Nalanda University in India. Fujii had ligious dialogue have been closely asso- accidents; and interacts with the lead- been close to , the ciated with the establishment of both ers of other religious groups (Ranjana father of the Indian independence move- Shinshuren (Federation of New Religious Mukhopadhyaya, Nihon no shakai sanka ment, and he imparted to the Cambodian Organizations of Japan) and the World bukkyō: Hōonji to Risshō Kōsei-kai no monk the Gandhian ideal of nonvio- Conference of Religions for Peace and shakai katsudō to shakai rinri [Engaged lent resistance and the peace march. the Asian Conference of Religions for Buddhism in Japan: Social activities Nipponzan Myōhōji monks assisted Peace (ACRP) internationally. These and social ethics of Hōonji and Rissho in the first Dhammayietra, and later organizations have actively promoted Kosei-kai] [Tōshindō, 2005], 202–22). marches received support from other various kinds of activities concerned Japanese Buddhist global peace Japanese Buddhist organizations as well. with international cooperation, foreign movements take various forms. Nipponzan Myōhōji, a religious aid projects, and peace movements. Together with interreligious dialogue, movement advocating peace and com- Nikkyo Niwano, the founder of international cooperation, that is, aid plete nonviolence, emerged from the Rissho Kosei-kai, which has taken a projects overseas, is part of the activ- . It is a representative exam- leading role in activities associated with ities for building peace. For example, ple of active involvement by Japanese interreligious dialogue in Japan, empha- Myochikai, a Buddhist new religious Buddhists in building world peace after sized that the essence of all religions is organization, undertakes interna- the Second World War. Its philosophy of one. For this reason, he sought the coop- tional aid activities in cooperation peace took form against a background eration of people from all religions in with other religious organizations and of Japanese colonization in Asia, fas- order to achieve world peace. “If all peo- in particular focuses on helping chil- cism, wars of aggression, and ultimate ple of religion go deeply into the most dren. It set up the Arigatou Foundation defeat. Nichidatsu Fujii was a Nichiren profound truths of their own faith, they (now Arigatou International) in 1990 Buddhist monk who established the will discover there, having penetrated (http://www.arigatouinternational.org first Nipponzan Myōhōji temple at all the various surface differences, the /en/), which is concerned with the rights

Dharma World October–December 2015 35 of the child throughout the world, edu- Day (marking SGI’s inauguration in international exchanges and peace cation for subsistence and development, 1975), suggesting solutions, in the light activities by Japanese Buddhism. It is aid in fields such as medicine, and emer- of Buddhist teachings, to the various concerned with exchange, gency relief to refugees and disaster problems that challenge humankind. study, and friendship among member victims. In 2000 it set up the Global During the Cold War he called for a organizations and with assisting disaster Network of Religions for Children, an summit of American and Soviet leaders, victims, as well as with enhancing interfaith organization working to help and he has also advocated the estab- Buddhist culture and spreading world children around the world. lishment of human rights based on peace. In addition, as the Japanese Soka Gakkai also engages in inter- universal values, the setting up by the representative of the World Fellowship national activities such as educational United Nations of an Environmental of Buddhists, it promotes exchanges with projects, particularly those promot- Security Council, and the signing of Buddhists in other countries. ing peace education; cultural under- a treaty to abolish nuclear weapons. Another national organization takings; and emergency disaster relief Temples and priests belonging to is the Japan Buddhist Nursery and through its international arm, Soka traditional Japanese Buddhism have Kindergarten Association (Nihon Gakkai International (SGI). Under also worked in peace movements and Bukkyō Hoiku Kyōkai), made up of the slogan of “promoting peace, cul- promoted international cooperation child-care facilities run by temples of ture, and education,” it looks to bring projects. The Japan Buddhist Federation the various sects. To encourage child- about world peace through dialogue. To (Zen Nihon Bukkyōkai; http://www.jbf rearing based on Buddhist principles, this end, its president, Daisaku Ikeda, .ne.jp/english/federation.html) and the it is involved with teacher training and engages in dialogue with heads of state All Japan Young Buddhist Association with the support of kindergartens and as well as with leading intellectuals (Zen Nihon Bukkyō Seinenkai), nursery schools run by temples, and also and cultural figures from around the centering on young priests and laypeople, with child-care facilities abroad (estab- world. Ikeda states that it is dialogue were set up through the collaboration of lishing the Bodhi Tree Kindergarten, that connects minds, links people, and the various established Buddhist sects. the Bodaiju Gakuen, in Bodhgaya, eventually joins civilizations, and he The Japan Buddhist Federation aims India) and other international activ- believes dialogue to be the great road to embrace all Buddhist organizations ities (contributions to UNICEF proj- to peace. Since 1983 he has issued peace and movements in Japan and give ects and fundraising). proposals in commemoration of SGI them a sense of unity, and to promote To be continued

36 Dharma World October–December 2015 FOUNDER’S MEMOIRS The Ome Retreat Center and the Youth Department by Nikkyo Niwano

Nikkyo Niwano, the founder of Rissho In March 1999 an autobiography by Rev. Nikkyo Niwano Kosei-kai, was an honorary president (1906–99), the founder of Rissho Kosei-kai, was published of Religions for Peace and honorary in Japanese under the title Kono michi: Ichibutsujo no sekai chairman of Shinshuren (Federation o mezashite (The path that we have walked: Aspiring to the of New Religious Organizations of world of the One Buddha Vehicle). The book is a lively account Japan) at the time of his death in of the life of Founder Niwano as a leader of an international October 1999. He was awarded the lay Buddhist association and a pioneer of interreligious 1979 Templeton Prize for Progress in Religion. cooperation who dedicated himself to liberating all people from suffering with fi rm faith in the Lotus Sutra. Dharma World will of chores, including cleaning the hall. continue to publish excerpts from the book in installments. I constantly felt that Rissho Kosei- kai would never fl ourish unless we had What gratifi ed and impressed the over- conference, busy with their tasks, and sincere young people who, while affi rm- seas religious leaders who had taken my heart went out to them. It fi lled me ing their own faith, would actively reach part in the fi rst assembly of the World with joy to see how far they had come. out to other people. Conference of Religions for Peace in Th e Youth Department of Rissho With the training hall completed in Kyoto was the way young volunteers Kosei-kai began in 1949, the year aft er 1948 and the Kosei Nursery School set worked. For the seven days of the con- the fi rst training hall opened, at the site up the following year, more and more ference, young people from the mem- of the former headquarters. At that time young people began to participate. I ber organizations of the Japan Religions we had no full-time workers at the head- always held that unless I gave them reli- League [now the Japanese Association quarters, so everything was done by vol- gious guidance in a way that enabled of Religious Organizations] acted as unteers. Th e young people who came them to undertake their religious train- interpreters, took delegates from the every day to the training hall did all kinds ing with joy, they would not have true hotel to the conference center, expe- dited the operations and communica- tions of subcommittees, translated and edited the daily reports, and provided refreshments. Th ey paid close atten- tion to every detail, wanting to make the conference an unforgettable expe- rience for the foreign delegates. Two thousand young people worked behind the scenes giving their all to their task. Young Rissho Kosei-kai members also mixed with the other volunteers from each of the organizations involved, performing their allotted duties in a whirlwind of activity. Th ey stayed up into the small hours every night of the

Dharma World October–December 2015 37 Shimbun, for all to see. This stimulated ideas to set up a coalition in eastern Japan of youth members of Shinshuren member organizations. Representatives of the various youth organizations paved the way for the setting up of the Kanto Federation comprising young people from six organizations—Rissho Kosei- kai, PL Kyodan (Church of Perfect Liberty), Sekai Kyusei Kyo, Myochikai, Shinnyo-en, and Shishinkai. The Rissho Kosei-kai Youth Department, which had started with barely twenty-one mem- faith. Young people could play no roles Youth groups began springing up bers, had bloomed into a group that in taking initiatives in various fields of at Dharma centers all over the coun- was able to call upon the youth of other society if we were not able to speak to try from 1951. The Yomiuri Incident of religious organizations and become the them in a way that brought them joy in 1956 provided a powerful spur. I have kernel of the ensuing federation. belonging to Rissho Kosei-kai. written already about how in January of As Rissho Kosei-kai faced a period I encouraged our young people to that year, the Yomiuri Shimbun newspa- of great change with the Manifestation share their constructive opinions and per started publishing a series of arti- of the Truth in 1958 and the move to a received a variety of suggestions about cles criticizing Rissho Kosei-kai, starting reorganization on the basis of a national how things should be done in different with one accusing it of illegally corner- system of regions, the Youth Department situations. When those suggestions were ing real estate, and going on to report had a further surge in growth. Youth praised and taken up for consideration incidents and trouble around the coun- groups at Dharma centers had been by the relevant department, the con- try as being the result of Rissho Kosei- springing up one after another all over fidence of those who had made them kai’s erroneous teaching and guidance. the country, and the number of local increased a hundredfold. The young people set up investigating youth members increased accordingly. In In August 1949, when the Youth teams that went out to check the accu- March 1958 they were organized under Department formally began, it had no racy of the newspaper articles and com- one umbrella that newly united all of our more than twenty-one members. Their piled their results in a special report. youth groups across the country. With first activities included facilitating the These investigations and preparing the this new start, attention soon focused services of members at the headquar- ensuing report for members took a great on the training of young people. ters, such as cleaning and maintaining deal of time, effort, and mobility. But The first step in this direction was the nursery school, keeping members’ such things suited the young people a training session at the headquarters lost articles, doing the washing, repair- admirably. These tasks toughened them for youth leaders centering on lectures ing paths, and similar tasks both inside beyond all expectation. on the core teachings of Buddhism. and outside the training hall. While they Rissho Kosei-kai sent its official When three hundred young members undertook this work under their own report, titled “Report of Investigations selected from all over the country took steam, I always spoke to them together on into News Published by the Yomiuri part in that session, I spoke to them Sunday mornings about the Lotus Sutra. Shimbun,” to relevant government offices of my hopes for them. “Only when Eventually a group of mainly young and to newspapers and other publica- you can build a correct understand- people formed to play traditional tions. This experience made us keenly ing of the Lotus Sutra by acquiring a Japanese court music, or gagaku, and aware that we needed our own newspa- knowledge of doctrine, in addition to a baseball team was organized. A class per, and that June Kosei Shimbun was your experience of the faith so far, will teaching Japanese sewing techniques published for the first time, with a run you find true solutions to the various was set up for girls, as well as a knit- of two hundred thousand copies. problems you encounter. I hope that ting club and a flower-arranging club. Shinshuren (Federation of New you will become models as responsi- Myoko Sensei (Myoko Naganuma, Religious Organizations of Japan) also ble members of society and undertake cofounder of Rissho Kosei-kai) would carried out its own investigation of your duties at your workplaces with the arrange snacks of rice balls and sweet the Yomiuri allegations and published awareness that you are lay practition- potato cakes for them. the facts in its newspaper, Shinshukyo ers of Buddhism.”

38 Dharma World October–December 2015 My aspiration was that our younger members would aim to make the Youth Department an organization in which they could take part from their vari- ous positions in society while working on society’s front line. This also meant basing the Youth Department on true lay Buddhist practice. Young people will not develop their full potential if left alone. They grow through action. Their awareness and sense of solidarity, as well as the way they view society, are nurtured through centers throughout the country. Fund- less than two years after the idea had how they act. Genuine faith that can raising was the first item on the agenda, first been raised, for a cost of 470 mil- influence society is built by praying in and members of the Youth Department lion Japanese yen [about $1.3 million]. the midst of action and acting in con- began collecting money directly, hold- Starting in 1967, therefore, young junction with prayer. ing bazaars, collecting used goods for people could train in their own train- In March 1961 the total membership resale, and hiring themselves out as ing hall. Their enthusiasm was tremen- of the Youth Department had passed farmhands. dous, knowing they were training in a three hundred thousand. Young people will not make progress hall they themselves had built. if we adults just go around finding fault The four-day training sessions gave The Effects of Youthful with them. If we believe in their inner them new life. They studied Buddhist Enthusiasm strength and give them something that doctrine; took part in hoza [group coun- excites them, it will certainly motivate seling] sessions; and in the evening, Around the autumn of 1964 some lead- them. I told them, “If a senior member practiced the chanting of o-daimoku ers of the Youth Department proposed complains that you’re going too far, I and reciting the Lotus Sutra. The par- that youth members build a training will personally apologize, so go ahead, ticipants then reflected upon their own and retreat hall themselves. The idea just that little bit too far!” actions and repented anything they had was to build with their own hands a Thus roused to action, they soon done wrong. The hall would be filled hall large enough for around three hun- raised 200 million Japanese yen [about with tears and an eddy of emotion. The dred members to stay and train in. This $550,000 at that time]. This sort of thing training staff from the headquarters proposal soon resonated in Dharma happens when young people determine would have no more than two or three their own goals and band together to hours’ sleep on the nights of these ses- achieve them. How should we respond to sions, so immersed were they in the their fervor? I promised, “Rissho Kosei- young people’s needs. kai will match the amount you’ve already Leaders of Dharma centers all over raised for the project.” the country reported to us the changes The initial plan had been only to they had witnessed in the young peo- build a hall where young people could ple after they returned from the Ome stay and train, a shelter from the wind Retreat Center. They would go down on and rain. It turned out to be a two-story their knees before their parents and in ferroconcrete building of 1,800 square tears repent the many times they had not meters [19,354 sq. ft.] of floor space, honored them as they should and thank with separate wings for men and women, them for all that they owed them. The on a hill in Ome City, western Tokyo. parents themselves were surprised to see Young people from all over the coun- such a change in their son or daughter try took turns working hard on prepar- and they realized anew the greatness of ing a site of around a square kilometer the teachings based on the Lotus Sutra. [about 247 acres]. The Ome Retreat In the eyes of parents, their child Center was the fruit of their labor. It was is still a child at any age. Imagine their finished in November 1966, just a little delight, therefore, when they saw their

Dharma World October–December 2015 39 children realizing what it means to live which were described in such terms as a truly worthwhile life and to be able to “poverty,” “sickness,” and “conflict.” In speak seriously of their faith. When their time those problems seemed almost to children listened honestly, the change disappear, and some people suggested must have seemed almost miraculous that consequently Rissho Kosei-kai’s to parents whose children had always mission was also over. resisted them. The training of young peo- In my opinion, poverty, sickness, ple at the Ome Retreat Center caused and conflict are not the only reasons many such “miracles.” people come to a faith. In fact, when I like young people very much. They we look at the world today, far from have ideals. They have dreams. We must disappearing, the nature of those prob- encourage them to tell them to us, and lems has changed and they have actu- listen carefully when they do. Unless we ally become more severe. Now other can provide leadership in harnessing issues have been added to those three: their aspirations to action, those ideals housing, education, and the aging pop- will remain no more than a dream. It is ulation. Indeed, the main issues might important that leaders understand this. be these latter three, though these, too, Another important thing is that peo- can in the final analysis be considered ple who call themselves leaders should and encouragement. In old age, too, we aspects of poverty, sickness, and conflict. not aspire to be “flowers” but act as fer- rely on others to perform such tasks as, For example, conflict now mainly tilizer helping flowers to grow. People if necessary, pushing our wheelchair. takes the form of family discord, which will spontaneously gather around a per- But it is not only on others’ support in the worst case finds parents killing son who is able to do that. that we depend. We must realize from children and children killing parents, Happily, such leaders emerged one the depths of our being the reality that and vicious crimes are being commit- by one from their experiences at the we are all sustained, and allowed to live, ted by ever-younger people. The same Ome Retreat Center. Young people, con- by everything around us in heaven and can be said about poverty. In the past, fident in their own faith in terms of on earth. What I especially want to say poverty meant not having enough to eat, both doctrine and practice, have been to all young people is that not only are but now I think that it is people’s hearts in the forefront of activities, such as the they sustained in this life by others but that are gradually becoming impover- Brighter Society Movement, interreli- they should also ask about their purpose. ished. There are some who go so far gious cooperation, and international In the past Nichiko and my other as to call this a form of mental illness, relief activities. The Youth Department children used to say to me that they and in fact there are many cases where has nurtured among young people a would not be able to perform anything wealth has strangely given rise to men- wider mental horizon socially, a seri- the way I did. They seemed to mean that tal disorders. ous concern about faith and peace as they were wavering in their determina- I heard about one woman who said real personal issues, and a self-moti- tion to follow the path of faith. At such that her family had built a new house vated willingness to engage in activities. times I would tell them, “I’ve been able where every room had heating and cool- to run the organization up to now, but ing, and each of the three children had My Hopes there will certainly come a time when his or her own room with a television. for Young People you will do what you must do.” I would This stopped their quarrelling over like to say the same to all young people. which channel to watch, but after din- Speaking of young people, I am reminded After the Second World War, the ner each would hurry off to his or her of the time when I, too, was overflow- Japanese people raised themselves from own room and not emerge again. The ing with health and vigor. At the same the very depths by their own strenuous woman’s husband always came home time, though, I cannot forget that I am efforts so that Japan eventually became from work late. This left the woman now past ninety. When I think back one of the advanced nations. During all alone in the dining room absorbed about my own life, it is very clear to that time, we people of religion devoted in thought. She said to herself, “I have me that no one can live without the ourselves to encouraging the poor and always done what I think best for my care and help of others. At birth we are the sick. In other words, our great task husband and children, but no one pays cradled in our mother’s arms. We are was finding solutions to the problems any attention to me. What has my life raised and educated with others’ help most Japanese people at that time faced, been?” This woman fell into a serious

40 Dharma World October–December 2015 depression, having lost all sense of pur- pose in a type of empty-nest syndrome. That is a sickness rooted not in pov- erty but in wealth. It is a phenomenon previously unthought of. There can be no doubt that the approaching twenty- first century will be a time when mental disorders will be a central issue. At the same time, problems relating to emo- tional and mental health, such as refusal to go to school, and eating disorders, are also increasing. There are even reports of growing numbers of teachers refus- drowning into the sea of the six realms of their predicament. Eventually, won- ing to go to school. of existence and do not have the strength dering why they alone have met such a At the end of the Second World War to pull themselves free. Thinking only of fate, they begin to doubt the existence there were around two thousand illnesses their own self-centered desires, they are of God and the Buddha, who seem to in the world, but now there are more obsessed with their reputation, place, have let this happen. But isn’t this the than seven thousand. Physical abnor- and position in society. Because they are very place that faith starts?” malities deriving from volatile chemical convinced that only they are right, they Buddhism says that without great substances in paint and new building have no sense that they are drowning. doubt there cannot be great enlighten- materials are also increasing. There are There is no way they can escape from ment. Therefore I would be very worried dozens of substances around us with this by themselves. if young people did not harbor doubts adverse effects on the human body, such If people do not realize that they are about their lives and ask whether what as dioxins, which have become a par- drowning, they will not seek religious they were doing was enough. Just as ticular problem. Poverty, sickness, and faith. As the Buddha said, “Bodhisattva- Shakyamuni appeared in this world for conflict have now taken on new forms mahasattvas, observing rightly like this, an important reason, I hope that each and are becoming ever more complex should raise the mind of compassion, dis- young person who will be living in the and urgent. In many parts of society, the play the great mercy desiring to relieve future age will continue to ask, “What fires of greed blaze up. In Buddhism, the others of suffering.” People who seek to is the purpose of my life?” I hope, too, starting point is the realization of imper- walk the bodhisattva path and see others that they will never forget that there will manence, but people pay no attention suffering must feel sorry for them and surely be a time when prayer becomes to this and do not even realize they are extend to them the hand of liberation. a necessity. drowning in a sea of suffering. These days, it is especially young peo- Scientific progress has been astound- ple who should reach out to those who ing, and it is difficult to predict what Drowning suffer. I have dwelled on this because it will happen in the coming twenty-first in a Sea of Suffering is something that must be engraved on century. However, what is certain is that the hearts of all young people. there will be great and difficult problems The Sutra of Innumerable Meanings It is said that the devil comes riding affecting the future of the human race says, in the chapter “Preaching”: “All the vehicle called progress. Dynamite that we people of religion will have to living beings, however, discriminate and nuclear weapons are cases in point. tackle seriously, such as environmen- falsely: ‘It is this’ or ‘It is that’ and ‘It is Similarly, some of the hundred thou- tal destruction and endocrine-disrupt- advantageous’ or ‘It is disadvantageous’; sand or so chemical substances made ing chemicals. Reckless deforestation they entertain evil thoughts, make var- by man cause harm to human beings. and overfishing and hunting will also ious evil karmas, and [thus] transmi- A while ago I had a dialogue with the become nooses around our necks. grate within the six realms of existence; Christian writer Shusaku Endo (1923– My hope is that young people will and they suffer all manner of miseries 96). I remember that at that time Mr. take the lead in bringing others to the and cannot escape from there during Endo said, “People can suddenly encoun- realization that everything in the world infinite kotis of kalpas.” ter things about which they have thought is closely interdependent. Science is People are swayed only by what is nothing at all. Or they might find them- indispensable for an understanding of advantageous or disadvantageous to selves visited by very bad luck. Or they how the world works; but for acting them. Having evil feelings, they fall may find themselves with no way out within it, religion is equally essential.

Dharma World October–December 2015 41 Toward a Realization within us is the kind of brutality that which is a Kyoto specialty, together with of Our Buddha-Nature makes some of us, from the time we a flask of sake. After taking my order the are young, do such things as tear the woman would often bring out a plate of I have a request of all young people. wings off dragonflies, tread on frogs, homemade pickled vegetables as a free I do not want you to become the sort bully those weaker than ourselves, or treat. The noodle dish tasted great, but of people who complain about being rob homeless old people in the park. it was the old woman’s character that unhappy because you are not as suc- We have to teach people properly that inevitably drew me back to her restau- cessful as other people. Don’t compare when we can control these urges, we rant whenever I visited Kyoto. Her son yourself to others—if you want to make are able to show compassion and empa- and daughter-in-law continue to run a comparison, compare how you are this thy, with the wish to help other people. that restaurant. The new Rissho Kosei- year with how you were last year, ask- This compassion wells from the hidden kai Dharma center in Kyoto happens ing yourself whether or not you have depths of our heart. to have been built diagonally opposite. been of service to others. That’s the sort Buddhism calls this compassion in Before construction began, there was of person I want you to be. our heart the potential for buddhahood, a public meeting for local residents to Some people develop ahead of their that is, buddha-nature. Goodness means voice their opinions. Perhaps because it peers, others are late bloomers. At the causing the light of this buddha-nature is important to preserve the streetscape end of winter the plum trees blossom to shine forth, and it was for this purpose of the old city of Kyoto, the building first, when it is still cold; next bloom that the Buddha appeared in this world. code there is very strict. the peach trees and then the cherry Because of this, it is important for The majority of those at the meeting trees. Cherry trees can bloom months those who lead young people to recog- knew nothing about Rissho Kosei-kai. apart, depending on how far south or nize anew the basis of Buddhist guidance, Some had already expressed disquiet north they are. Even a single water- that anything intending to extinguish about the disruption Rissho Kosei-kai’s melon can be sweeter on the side fac- that light is bad. If young people are building would cause. One of the resi- ing the sun than the part that is in the just told “what you have done is wrong” dents’ representatives was the son of the shade. Since some people blossom like without our teaching them that basis, family who owned the noodle restau- plum trees and others like cherry trees, they will have no idea why and how rant. I am told he approved of the plan, there is absolutely no point in compar- they make mistakes. saying, “The president of Rissho Kosei- ing them, because the time they blos- kai has been a customer at my restaurant som is different. A Chance Meeting for many years. He is a gentle and trust- People often declare that they have with Great worthy man. There will be no problem reached the age of personal responsi- about an organization with such a man bility. Personal responsibility is noth- Consequences as president building their center here.” ing other than taking responsibility for I would like to tell you a tale of a chance With the expression of such approval, what you have chosen to do. I hope you meeting. the meeting came to a satisfactory end do not become someone who just com- I have had many opportunities to go and construction began. Later, hear- plains that society is bad or the govern- to Kyoto, visiting the temple Enryakuji ing from my secretary what had hap- ment is bad without trying to take some on Mount Hiei and attending confer- pened at the public meeting, I keenly responsibility for them. ences of people of faith at our Kyoto realized that we never know where or When it is reported that a teen- Dharma center. When I went, I usu- when we will be helped, or by whom, ager has murdered someone, it is all ally stayed at the Miyako Hotel. Right and that we have to set a high value on too easy to blame an education system next to this hotel is a noodle restaurant our relations with others. If I had cre- that does not teach the value of human where I often ate. ated a bad impression on that old woman life but is, rather, geared toward univer- Since I usually took officers and staff when I first visited her restaurant, she sity entrance examinations and ranks members there along with me, the old might have taken a dislike to me, such universities according to the level of dif- woman who ran the restaurant seemed was her forthright character. If that had ficulty in passing these examinations. to think I was the head of some com- happened, her son certainly would not Buddhism, however, teaches that bru- pany or other and would always greet have been kindly disposed to me. That tality lies hidden like a demon in the me with the words “Mr. President.” She experience reinforced in me how impor- hearts of all people. We have to be aware was a good and openhearted person. tant it is to work to make such chance of this. We should therefore scrutinize I would always order nishin soba, meetings as positive as can be. ourselves and recognize that hidden or buckwheat noodles with herring, To be continued

42 Dharma World October–December 2015 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 (1) This is the 122nd installment of a detailed commentary on the Threefold Lotus Sutra by the founder of Rissho Kosei-kai, Rev. Nikkyo Niwano.

INTRODUCTION Of the twenty-eight chapters of the swords, demons, imprisonment, and robbery. They will also Lotus Sutra, none has been more often misinterpreted since be delivered from the four sufferings: birth, old age, sick- ancient times than this one. As mentioned briefly earlier, it ness, and death, and emancipated from the three poisons: has been interpreted very superficially, and the Bodhisattva greed, anger, and folly (or foolishness). In addition, they Regarder of the Cries of the World (Skt., Avalokiteshvara, will have the kind of children they desire. Ch., Kuan-yin, Jpn., Kanzeon), whose name is often short- In ancient times when there were few educated peo- ened to Cry Regarder (Jpn., Kannon), has been the object ple, these simple beliefs in regarding the bodhisattva as the of an easygoing faith, as if those who call upon him were sole source of spiritual support had some significance. In to be delivered instantly from all their sufferings. fact, innumerable stories have been handed down of actual To be sure, the first half of this chapter deals mainly instances of miracles credited to faith in him. I do not think with the powers of this bodhisattva, declar- that these stories are fabrications, because they are possible. ing that if people keep him in mind and pray to him, they In short, such miracles occurred because of whole- will be freed from the seven misfortunes: fire, water, wind, hearted devotion to the faith. Because the pure minds of

Dharma World October–December 2015 43 believers responded to the Truth (the Wonderful Dharma That is how it is with true liberation. Most people, how- as tathata, or absolute Truth), their acts and surroundings ever, misunderstand liberation as coming through the help were on the straight road of truth. Because they remained of some outside entity. It is perfectly reasonable for some unaware of the real, or true, state of things, they assumed individuals to think so and it can bring them great hap- that they had been saved by the Bodhisattva Regarder of piness. Sustained by the faith that they are sure to be lib- the Cries of the World, a godlike being with supernatural erated or already are, they can live their whole lives with powers, entirely outside themselves. great peace of mind. If people have read the Lotus Sutra from the begin- That would not be true happiness, however. The world ning and have understood its teachings, there is hardly any is filled with multitudes of people, and if most of them are chance of their having such a misunderstanding. However, suffering, the happiness of the liberated few will not be chapter 25, “The All-Sidedness of the Bodhisattva Regarder complete. In short, however carefully you obey traffic laws of the Cries of the World,” has long been circulated as an or stay on safe sidewalks, you never know when you might independent scripture known as the Kannon Sutra and has be hit by a reckless driver. been widely believed in by Buddhists. Therefore it is only Society cannot be perfected unless all people cooper- to be expected that ordinary people with no knowledge of ate to perfect it. Until all social ills are overcome, no indi- the core teachings of Mahayana Buddhism would fall into vidual can find true happiness, because the roots of social such a misunderstanding. ills will remain. When we consider the separate use of the Kannon Sutra Similarly, someone who suffers headaches caused by and its general acceptance among Buddhists, its strong per- constipation might take aspirin to relieve the pain. But aspi- suasiveness is evident. Wherever one travels, be it in India, rin would give only temporary relief, since it does not cure China, or Japan, one can find statues of Avalokiteshvara, constipation, the root cause of the headaches. Society is the Kuan-yin, or Kannon. This is a fact that should not be sim- same: Although some people are aware of being liberated ply overlooked. by a power outside themselves, they will not be fully lib- The reason for this is that religion is not logic, but rather erated as long as others still suffer. Other people still have the fundamental means for liberating people from suffer- the root causes of suffering within them. ing. Devotion to this bodhisattva has for a long time sus- Some people would say, therefore, that it would be good tained the minds of the peoples of Asia and liberated them if all people became aware that their liberation relied on from suffering. Hence it must be an invaluable blessing. external powers. But this does not work, for the follow- ing reasons. The principle of liberation. Although at first glance this The great power that exists outside oneself can, because chapter would seem to teach seeking liberation from some- of one’s karma, assume any number of forms and appear- thing outside oneself—a teaching entirely different from ances. Anyone who is shown Avalokiteshvara’s powers of those in the other chapters of the Lotus Sutra up to this liberation will naturally him. Anyone with faith point—we must earnestly pursue the truth set out in this in Amitabha Buddha will surely call on Amitabha for aid. chapter, since it is this very truth that can liberate humanity. Because of differences of ethnicity, nationality, and culture, As a matter of fact, it has already liberated countless people. people in some countries turn to Christ, Mary, Allah, or Let us take this occasion to refresh our understanding Vishnu. Just as saviors take different forms, so do paths of of spiritual liberation. liberation. Some people may feel liberated because their As already explained in detail in chapter 16, “Revelation lives have improved, while others do because they have of the [Eternal] Life of the Tathagata,” liberation happens found peace of mind. This much is understandable, but oth- when we firmly become aware of the existence of the Eternal ers may believe they have won at gambling thanks to their Original Buddha, who is always with us, at all times and guardian or even pray to that deity that they will not everywhere, and true liberation comes from the earnest, be caught in a burglary. heartfelt realization that he sustains us. On a larger scale, some ethnic groups may come to That is because we find deep and true peace of mind believe that their deity wills them to commit genocide or for the first time with such a firm awareness. At the same to devote themselves more and more to war. There have time, our words and deeds naturally accord with the mind been many such cases. of the Buddha, that is, the Truth. When that happens, we Just as one person will feel a need to turn to Amitabha will find ourselves naturally in harmony with the people Buddha and another will be equally convinced of a need to around us. This harmony gradually fills our surroundings, turn to Christ, the difference in their choice of savior makes which become the Land of Tranquil Light, an ideal society. it difficult for them to become of one mind, and there is no

44 Dharma World October–December 2015 end to discord. As long as there is human discord, individu- away. It is a very difficult thing to realize, but over the long als may feel liberated but will not have found true happiness. term it is certainly not impossible. That is why I believe For people throughout the world to find true well-being, that we must hold this up as the ultimate ideal for human- they must be liberated not by faith in a particular power out- kind. For this reason, I have advocated interreligious dia- side themselves but by the universal Truth (the Wonderful logue and cooperation for many years. Dharma). People must be saved not by something outside If we can discern the true meaning of all religious beliefs themselves but by the universal Truth that is omnipresent, and grasp their universal Truth, we will thoroughly under- within and outside themselves, throughout the universe. stand individual faiths and their significance, and those beliefs will truly come alive. This is also true of belief in the Religion has one true meaning. In the final analysis, those Bodhisattva Regarder of the Cries of the World, because who inquire deeply into the true meaning of faith in partic- he is no more than a manifestation of the universal Truth, ular , buddhas, or will ultimately conclude that is, the Eternal Original Buddha. But some may won- that all religions share a common basic Truth. Religions or der why his appearance is mentioned, so I shall explain. beliefs not based on this common Truth are false. Religions that are indeed true are based on this universal Truth, and Bodhisattvas are models of virtues. Fundamentally, bo­dhi­ at the very least they must share the common ground that sattvas are messengers and embodiments of distinct aspects people are liberated by taking in the eternal life of of the Buddha. The boundlessness of the Buddha’s virtues the universe. and powers is hard for ordinary people to grasp. People People of every religion must discover that. It is impor- find them simply unimaginable. So the Buddha sent forth tant to not cling to a shallow belief in powers outside oneself, bodhisattvas to symbolize each virtue so that even ordi- but to believe in ultimate liberation by the highest univer- nary people could discern, recognize, and grasp these vir- sal Truth and abide by that Truth. If all the people in the tues more readily. world do this, they will share a common awakening to the The bodhisattvas have perfected their virtues, and meaning of liberation. They will be of one mind and there- each bodhisattva is unique in character. For example, the fore come together as one. There will be born a deep sense Bodhisattva Never Despise honors others and brings out their of awareness that all humanity lives by the universal Truth. buddha-nature. The Bodhisattva Medicine King repays the Anyone in the world—regardless of nationality, ethnic- Buddha’s grace by practicing his teachings. The Bodhisattva ity, or cultural background—can believe this, but not right Wonder Sound devotes himself to the realization of an ideal.

Dharma World October–December 2015 45 Because each bodhisattva has a distinctive virtue, we can The Threefold Truth. According to the doctrine of Tendai take them as models for our own lives. (Ch., T’ien-t’ai) Buddhism, the Bodhisattva Regarder of the Cries of the World embodies the “truth of the Middle.” The The Bodhisattva Regarder of the Cries of the World. What truth here means the truth to which people are awakened. kind of virtues does the Bodhisattva Regarder of the Cries of The doctrine advocates the teaching of the “Threefold Truth” the World have? It is evident in his very name. His Sanskrit by seeing the real aspect of all things from three perspec- name, Avalokiteshvara, derives from the word avalokita, tives: the truth of emptiness, the truth of provisional exist- which is translated into Chinese with six meanings: to see, ence, and the truth of the Middle. This is a very important to be seen, to manifest oneself and let someone see the self, doctrine in the Lotus Sutra, so let us examine it in detail. to see all things from all perspectives, to be worshipped, The truth of emptiness (shunyata) is seeing clearly that and to be seen clearly and fully. all things are essentially empty and that nothing is absolute In other words, Avalokiteshvara has these six powers. He or created by the absolute. The meaning of this emptiness sees and is seen by everyone in the world. He sees the real has been repeatedly explained, so it should be very clear. aspect of all things from all perspectives. He is not merely The truth of provisional existence addresses the concept an abstract entity, but shows people his actual form. Many that phenomena have unique individual forms and nature, people in the world worship him. And finally he can be or character. According to the truth of emptiness, all things seen clearly and fully. lack substance, and while we see them as provisional phe- In Japan, Avalokiteshvara is well known as Kanzeon, nomena arising from the combination of causes and con- or Kannon, which means “to behold clearly the sounds of ditions, we must observe clearly the true underlying reality. the world.” It is of great significance that the name does The truth of the Middle is the way of understanding all not mean “hear” the sounds, but “see” the sounds of the things as they really are, neither adhering to the view of world. Hearing is a receptive, passive, quite restricted sen- “emptiness” nor clinging to that of “provisional existence.” sory function. However carefully we try to hear, we hear That is, this truth teaches that the existence of all things is a sound from only one direction, and usually only from a both empty and provisional, and nothing is only one or the short distance. other. Thus it is beyond our linguistic expression and con- In contrast, beholding (seeing) is active (in the sense of ventional understanding. The real aspect of all things can approaching others) and a very broad sensory function. For be perceived when we see emptiness and provisional exis- example, on the surface of the sun there constantly occur tence as one in complete harmony. tremendous explosions of gas that emit terrific sounds, but Long ago, people found the truth of the Middle so dif- we do not hear them at all. Yet, with the eye we can observe ficult to speak or write about that the Japanese called it the sun’s dazzling flames. There is that great a difference myo, or “wondrous.” It is even said that an eminent priest between seeing and hearing. of the Tendai sect explained that he was so convinced of The Bodhisattva Kanzeon does not merely listen to the utter inexplicability of the truth of the Middle that it the sounds of the world but consciously notices them. He was as if a stick had been placed vertically at the front of hears not only a narrow range of sounds, but sounds from his open mouth to block all speech (suggesting the form far and wide throughout the world, loud or faint, missing of the Chinese character for “middle”). none at all, and beholds the movements of the world from I believe the easiest way for people today to understand one end to the other. it is the example of electricity. Sound is made when things move, and for that reason It seems that scientists have not yet fully grasped the the Chinese characters for zeon in Kanzeon refer to the true character of electricity. Of course, explanations abound, living, moving world. Furthermore, the most significant yet there is still no clear understanding of its true nature. sounds made by humans are vocal, and the characters for But from the point of view of “emptiness,” one can surely zeon also have the important meaning of the human voice say that electricity has no eternal, immutable entity that is and words. The Bodhisattva Kanzeon listens carefully, even independent of everything else. to people’s silent, inner voice, which expresses the longings In any case, this fundamental view of the true charac- and prayers in their hearts. ter of electricity is what we call “the truth of emptiness.” The Bodhisattva Kanzeon has these virtues and pow- Merely taking that view of electricity, however, does not ers. He sees into each and every thing in the world, regards enable us to grasp clearly what it is. Only when we make them thoroughly, and appears everywhere in the world. electricity appear as phenomena—light from lamps, heat He is seen and revered because he embodies true wisdom, from electric stoves, the turning of motors, sounds from which is the truth of the Middle. radios, and sounds and pictures from TV, can we understand

46 Dharma World October–December 2015 electricity for the first time. This is the truth of electricity’s By now the reader will surely have gained a clear under- provisional existence. standing of the virtue of the Bodhisattva Regarder of the But the truth of its provisional existence still does not Cries of the World, or the Cry Regarder. Since he is the per- give us a full understanding of electricity. Though we may sonification of such great virtue, all people pray to him for point to the light of a lamp or hold a hand over the heat of liberation. In this chapter, however, the Buddha teaches us an electric stove, it is both insufficient and inexact to say to take this bodhisattva as a model for living. “this is electricity.” Neither the light nor the heat is elec- tricity itself. They are merely phenomena brought about Keeping our minds on the Cry Regarder. Prayers to the by electricity. Cry Regarder are based on wholehearted devotion to him, Therefore, we try to grasp the process as a whole, regard- which has two meanings. ing electricity (which is originally empty) as a phenomenon The first meaning is that sincere devotion to him opens like light, heat, and other kinds of power, or sound, and say the path of response to the Eternal Original Buddha. That “this is electricity.” We can say that this way of looking at is, if we pray wholeheartedly to the Cry Regarder, we will things is the truth of the Middle. naturally respond to the Eternal Original Buddha, who sus- The Threefold Truth (the truth of emptiness, the truth of tains everything, and this brings us liberation. provisional existence, and the truth of the Middle) applies The second meaning is that we long for that bodhisattva to all things and all phenomena in the universe. According and want to become like him. If we pray to him with deep to Tendai doctrine, it also applies fully to the realm of the longing for him, we will one day come to embody true wis- mind, and in Japanese the Threefold Truth in one thought dom like he does. Let me introduce a deeply moving true is called isshin sangan (“threefold contemplation in a sin- story concerning this. gle thought”). In the Iizumi area of Odawara City, Kanagawa Prefecture, It should be added that the truth of the Middle is also southwest of Tokyo, there is a called Shofukuji called the Middle Way. Since the focus of this series is not where a statue of an eleven-faced Kannon, known as Iizumi on Buddhist studies, let us not pursue the matter beyond Kannon, is enshrined. When Ninomiya Kinjiro (later known noting this. Rather, let us give thought to how we should as Ninomiya Sontoku, 1787–1856) was fourteen he visited apply this teaching in our everyday lives. I believe we should the temple to pray to Kannon. He noticed a man there who accept and understand this in the following way. appeared to be a wandering priest, chanting a sutra. Kinjiro To seek neither the similarities nor the differences between stood behind him with his palms together in prayer, and things, but to see all things as a harmonious whole, enables listened to the chanting. Despite the difficulty of the words, us to grasp the real aspect of things. Since things change he was able to make out their basic meaning. He felt their constantly, we cannot perceive them correctly from a fixed wonderful teaching permeate his mind. viewpoint. Only when we see each thing as it is, constantly Kinjiro waited until the end of the recitation and asked changing, can we clearly understand how it results from the priest the name of the sutra he had just recited. causes and conditions. “It is called the Kannon Sutra.” “Really? Is that the Kannon Sutra? I often pray at our The wisdom of the Bodhisattva Regarder of the Cries of family temple and hear the priest reciting that sutra, but I the World is compassion. He is the embodiment of this have never understood it. But just now I have understood “truth of the Middle,” and is basically true wisdom itself. practically the whole scripture. How could there be such Because this bodhisattva is true wisdom itself, he can clearly a difference?” see the real aspect of all things in this world, and then he “Well! That’s quite commendable for someone of your can be seen by all people as well. young years. The reason is this. The sutra is written in Chinese Because this wisdom does not suggest a stern awaken- characters and is usually recited in Chinese. To make mat- ing that sees everything as empty, nor does it end merely ters more difficult, it is recited in the Chinese spoken in in a provisional view that sees reality only as actuality, but the kingdom of Wu [tenth century]. But I have recited the is rather a wisdom that can capture the essential nature Japanese version of the sutra, so that’s why you understood it.” and reality of all things exactly as they are, we can say it is “I see. Thank you very much. I, uh, have only a little wisdom filled with great benevolence and compassion that money with me, and I would like to offer it as alms to you. desires to sustain all things as they are. And I have a request. Would you be kind enough to recite Because this wisdom is filled with great benevolence that sutra one more time?” and compassion, it appears and manifests itself everywhere “I would be happy to do so. But I do not need alms. I and is revered by all people. will be satisfied with the intention of your kind offer.”

Dharma World October–December 2015 47 “I have never met a person as young as you who is so well versed in the Kannon Sutra. It’s quite amazing. How about it? How about becoming my disciple and succeed- ing to the priesthood of this temple?” But Kinjiro promptly declined, “I am a farmer, and will stay a farmer until the end of my days.” At the time, Kinjiro had already lost his father and was taking care of his invalid mother and many younger broth- ers and sisters. He was unfortunately destined to endure also the loss of his mother and the complete destruction of

he worked and studied hard. He gradually won recognition, and by devoting his life to the rebuilding of impoverished vil- lages, the restoration and development of land, and instruc- tion in agriculture, he saved the lives of many people in the area of present-day Tokyo and the surrounding prefectures.

that before the Second World War, virtually every elemen- tary school playground had a statue of the boy Kinjiro with

It is unfortunate that so few of those statues still exist.

“No, please accept it. It is an offering of alms.” the Second World War through the spread of education, “Well, in that case, I gratefully accept it.” the development of superior technology, and praiseworthy The wandering priest received the alms reverently, then devotion to hard work. In the years to come, too, for the assumed the posture of prayer once more and recited the Japanese version of the Kannon Sutra. The young Kinjiro its role as a member of the international community, it will listened intently, and when the recitation was finished, he - said, “Thank you very much. Reverend, is the teaching of nology, and labor. I believe that the Japanese should always this sutra suggesting that I too should emulate Kannon?” emulate the spirit of Kinjiro, who devoted himself to these The wandering priest was astonished and for a moment he stared dumbfounded at the young man. After a pause he emphasized in the national scholastic curriculum. answered, “Remarkable! It took me many years of practice Moreover, his wisdom extends to every facet of human to finally realize that we should all become like Kannon, life. All of his achievements were productive and cultural, but you have awakened to that after merely hearing the and his character was sincere and deeply compassionate. sutra only twice. That’s amazing. You are absolutely cor- He was exactly the kind of person that the Japanese should rect. The Kannon Sutra teaches that all people should venerate and emulate. become like Kannon and treat everyone in the world as In a word, the teacher Ninomiya Sontoku, as Kinjiro Kannon would.” It is said that this moment determined the rest of Kinjiro’s could say that Kannon appeared as Ninomiya Sontoku. life. With this, the reader should have achieved an under- Kinjiro went from there to his family temple to visit the standing of what Kannon is like, so let us now turn to the graves of his ancestors, and said something as he crouched text itself. before their graves. Exactly what he said is not recorded, but there can be little doubt that it had to do with what he To be continued had just heard from the wandering priest about Kannon. By chance, the priest at Kinjiro’s family temple who saw In this series, passages in the TEXT sections are quoted what Kinjiro was doing wondered about it and asked him from , Tokyo: Kosei Publishing what had happened. The young Kinjiro explained his won- derful belief in the Kannon Sutra. The priest was deeply originally used for several Sanskrit terms in the TEXT sec- impressed. tions are omitted here for easier reading.

48 Dharma World October–December 2015