In lieu of an abstract, here is a brief excerpt of the content:The Lotus Sutra as Good News: A Christian Reading 1Paul J. GriffithsChristian Reading of Non-Christian WorksFor Christians, the good news (the gospel) is, first and most fundamentally, a set of events: God’s loving creation of all things; his calling, or election, of a particular people to bear a covenanted relation with him; his incarnation, death, and resurrection; and the salvation of humanity wrought thereby. I’ll call this (...) the fundamental good news. Second, and derivatively, the good news is any witness to these events, any reflection or description or commendation of them in words or actions. Not all such witnesses are equally comprehensive and explicit. Some may present only a part of the fundamental good news: God’s love, say, or some truths about the human condition that comport well with or are required by the fundamental good news. And such parts may be presented directly and explicitly; or largely implicitly, veiled by allusion and metaphor; or even entirely implicitly, present only in what is not said. I’ll call all such witnesses, no matter the degree of their comprehensiveness and explicitness, examples of derivative good news.For us Christians, the Bible is the paradigm or archetype of derivative good news. There, for us, is found the supremely authoritative literary record of God’s acts for us and our responses to them. And in that literary record are the four gospels, which are also instances of derivative good news, but which bear the title ‘gospel’ or ‘good news’ (evangelism) and are derivative good news in an even more special sense than is the Bible as a whole. This is because they contain an explicit record of the life, death, and resurrection of Jesus of Nazareth, whose presence in the world was, is, and will be the pivotal event in God’s relations with human beings. The Bible as a whole is, for Christians, a work whose central topics are God’s acts and God’s relations to us, and it is uniquely authoritative on those topics. It is not itself the fundamental good news, nor the only witness to or literary presentation of the fundamental good news, nor a fully comprehensive and explicit witness to the fundamental good news; but it is uniquely authoritative for Christians as a witness and presentation to this fundamental good news. Christian understandings of the fundamental good news are therefore always formed in conversation with it, and are self-consciously constrained by what it says. It frames and constrains all other Christian instances of derivative good news, but is not itself framed or constrained [End Page 3] by them: this is its syntactic function in the formation of a properly Christian account of things.This, obviously, is a specifically Christian view of what the good news is, of what the phrase ‘good news/gospel’ means. The claims made in the preceding paragraph are part of the grammar of Christian faith, enshrined in doctrine, liturgy, and practice. The gospel book may be lifted and kissed before being read to the community of the faithful; the sign of the cross may be made on forehead, lips, and heart before the gospel’s words are read, to signify the purification of understanding, speech, and emotion required before the words of the good news can be heard, and to prepare for the sanctification of the person that is ideally consequent upon their hearing. Thinking and doing such things is part of what it means to be Christian, much as bowing upon meeting is part of what it means to be Japanese. I am a Christian, so this view of the good news is mine. It is the place from which I begin in thinking about the good news. To pretend otherwise would be disingenuous, or worse.But this Christian view of what the good news is does not entail, nor even suggest, that derivative good news is found nowhere but in the Bible. The claim that God is related lovingly to all human persons is part of the grammar of Christian faith: the state of affairs it describes is part of the fundamental good news. It suggests that evidences of God’s love ought... (shrink)

The Lotus Sutra: A Biography, by Donald S. Lopez, Jr. Princeton University Press, 2016. 272pp. Hb. £24.95. ISBN-13: 9780691152202. E-book. £18.99. ISBN: 9781400883349.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 119-122 [Access article in PDF] The Lotus Sutra and Process Philosophy Philip E.Devenish Rissho Kosei-kai In 1994, Rissho Kosei-kai began to sponsor an annual summer conference to which international scholars were invited to discuss and explore the Lotus Sutra. Some of the earlier conferences focused on themes such as "The Lotus Sutra and Ethics" and "The Lotus (...) class='Hi'>Sutra and Social Responsibility." These conferences have encouraged a more widespread understanding of the Lotus Sutra among Western scholars and, as a result, a greater exposure to the Lotus Sutra on the part of students in the universities where these scholars teach. An additional feature of the conferences is the exposure of these scholars to Rissho Kosei-kai as a significant religious organization in modern Japan.This year's conference involved eleven scholars, six from the United States and five from Japan. It was held at Bandaiso, Rissho Kosei-kai's retreat center, about four hours north ofTokyo by bus. Its theme was"The Lotus Sutra andProcess Thought." Process thought is a kind of philosophical thinking developed primarily in America over the last century that shares certain features with the basic point of view expressed in the Lotus Sutra.The Lotus Sutra is not primarily a philosophical or theological text, but rather a religious one. It focuses less on analyzing reality than on coming to terms with it, responding to it, and also on changing it. However, a religious text always presupposes concepts and ideas that it employs in order to express its intuitions about what is important in life. Professor Gene Reeves, the organizer of this and the previous conferences in the series, has shown in his writings that Lotus Sutra Buddhism shares with process thought several basic commitments. One is to what he calls "a philosophy of integration" of teachings and practices, of people with nature, and of wisdom, compassion, and practice. Another is their shared "philosophy of becoming," according to which everything that exists depends on the basic process of causal relations, which makes it possible for anything at all to exist. Lotus Sutra Buddhism and process philosophy also agree that all individual realities exhibit a basic character of creativity and that creativity characterizes ultimate reality, whether this is understood in some sense as "the Buddha" or as "God." Moreover, both movements teach the possibility of religious salvation for all people as well as an ethics grounded in universal respect and compassion.Many of the participants in the conference expressed their conviction that process [End Page 119] thought, as it is developed particularly in the writings of the philosophers Alfred North Whitehead (1861-1947), Charles Hartshorne (b. 1897), and John Dewey (1859-1952), provides an especially clear and rich articulation of these themes and that Lotus Sutra Buddhists have much to gain from the study of this philosophy. At the same time, there was equally deep appreciation for the type of Lotus Sutra Buddhism given social and religious expression in Rissho Kosei-kai and, in particular, for its stress on the practice of "appropriate" or "skillful" means (upaya).Professor Joseph Grange, of the University of Southern Maine, drew attention to the overall consonance of the Lotus Sutra and Whitehead's later writings in overcoming dualism in thought and life. Professor Steve Odin, of the University of Hawai'i, discussed the ways both Lotus Sutra Buddhism and Whitehead formulate an interrelational vision of reality wherein each event is a microcosmic reflection of a macrocosmic whole, especially in the doctrine of the Lotus Sutra tradition of ichinen sanzen, or "three thousand realms in one thought." The present author, an independent scholar, focused on the convergence of the two movements of thought in the religious and ethical notions of peace and compassion.Professor Yoshitaka Goh, of the Japan Biblical Seminary, stressed the specifically historical character of human salvation, in which the past shapes the possibilities for our lives in the present. Professor Warren Frisina, from Hofstra University, New York, analyzed the relations between knowledge and action in the Lotus Sutra and the thought of John Dewey, showing that each... (shrink)

The Lotus Sūtra is a devotional text rather than a philosophical one – i.e., it seems intended to work on the level of the emotions and the senses rather than the intellect. And yet, despite its other‐worldly aspects, the Lotus Sūtra has been employed over the centuries as a political text, both as a tool for maintaining the status quo and especially in the twentieth century but with a few historical precedents as an inspiration and justification for political (...) transformation or reform. This chapter explores some of the various ways in which the Lotus Sūtra has been understood and utilized as a political text. The Lotus Sūtra serves as the primary scripture for two important East Asian Buddhist sects: the sixthcentury Tiantai sect, often called the first indigenous Chinese Buddhist school, and the twelfth‐century Nichiren sect, which makes a similar claim to being the first indigenous Japanese Buddhist sect. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:2005 International Lotus Sutra ConferenceLeo D. LefebureIn May 2005 Rissho Kosei-kai sponsored its annual conference on the Lotus Sutra for the first time in China, at the new conference center of Beijing Normal University. Chinese Buddhist scholars Zhang Fenglei and Wei Dedong of Renmin University participated, offering discussions of "Earthly Orientation of Tiantai Buddhist Doctrine" and "Zhanran's Doctrine about the Nature of Insentient Beings and (...) Its Ecological Implications," respectively. While the main focus of the discussions at the conference was on Buddhist interpretations of the Lotus Sutra in the T'ien T'ai and Tendai traditions, the organizers invited two Christian theologians, Ruben Habito and Leo Lefebure, to participate, thereby adding an interreligious dimension. An illness in his family prevented Habito from attending, but the paper he had prepared, "Ultimate Reality and Religious Praxis: The Lotus Sutra, T'ien T'ai, and Nichiren," was presented and discussed. On the morning of the first full day, Lefebure presented the paper "Wisdom, Compassion, and Charity: The Lotus Sutra and Augustine." In it he compared the rhetorical strategies of the Lotus Sutra and Augustine. The Lotus Sutra and Augustine articulate a dilemma of communication: the Sutra notes that only another Buddha can understand the wisdom of Shakyamuni Buddha, and Augustine warns that no human understanding is adequate to comprehend the mystery of God. According to the Lotus Sutra, the resolution of this difficulty comes through the use of upaya or, more specifically, upaya-kausalya, variously translated as "expedient" or "skillful" or "appropriate" means, including similes and parables. The wisdom of the Buddha that cannot be captured conceptually through pondering or analysis may nonetheless be conveyed in nonliteral form through concrete narratives, and the Lotus Sutra presents a number of celebrated examples. These narratives promise to transform human existence decisively, freeing humans from attachments and awakening them to wisdom (prajna) and compassion (karuna). Through [End Page 195] wisdom and compassion the Buddha establishes skillful means in order heal the suffering of human beings and to lead them into these virtues.During the same time that Kumarajiva and his companions were translating the Lotus Sutra into Chinese, Augustine of Hippo proclaimed that the gospel of Jesus Christ offered humans the possibility of victory over ignorance, sin, and death and supreme bliss in union with God in heaven. But he also insisted that God is strictly incomprehensible and the divine reality cannot be captured in any concept or image. Pondering and analysis cannot grasp the meaning of God, and so Augustine warned his congregation, "If you have comprehended, what you have comprehended is not God." Despite the inadequacy of all human thought and language to comprehend God, Augustine trusted that God has used finite signs, like the narratives of the Bible, to communicate the saving knowledge of God's love. Signs point to realities; even though the signs posited by God never express the divine reality adequately and literally, they can nonetheless reorient human life away from untrammeled, self-destructive desire (cupiditas) and toward the self-giving love that Augustine calls charity (caritas). The wisdom and charity of God are the origin and content of the salvific signs, whose goal is to lead humans into the wisdom and charity of God.Other papers explored the journey of the Lotus Sutra on the Silk Road (Mariko Walter), Mind/Nature in Zhanran and Zhili (Brook Ziporyn), relative and absolute subtlety in Zhiyi and Jizang (Kanno Hiroshi), interpretations of the theory of Buddha-nature (Linda Penkower and Sandra Wawrytko), later Japanese Tendai interpretations (Paul Groner and Jacqueline Stone), and the making of vows in the Lotus Sutra (Shinozaki Michio). While Lefebure's paper was the only explicitly Buddhist-Christian discussion, comparisons between the traditions ran throughout many of the conversations.On the morning of the last day of the conference, Lefebure responded to Shinozaki's paper and to many of the themes that had been circulating throughout the week. He agreed strongly with Shinozaki's insistence that "how we read the sutra, where we read it, when we read it, and for whom we read it are quite important." There is no view from nowhere or from everywhere. Our contemporary horizon increasingly includes the situation... (shrink)

This article is intended to examine and then compare ci bei in the Lotus S?tra and ren in the Analects of Confucius. Despite many similarities, compassion and benevolent love have shown a difference between Mah?y?na Buddhist ethics and the Confucian moral system. This difference is revealed in the content and meaning of compassion and benevolent love, but more importantly through the ways they are practised, followed and expanded. Through different ways or paths, compassion and benevolent love have nevertheless established (...) two different and yet mutually supplementary ideals that guide the spiritual and moral world of China and other parts of East Asia. (shrink)

Although there is no comprehensive extant biographical source for Wonhyo, scholars have been able to construct a general outline of his life based on a several fragmentary accounts. The most complete among these is that found on the Goseonsa Seodang Hwasang tapbi (Stele of the Reverend Seodang [Wonhyo] from Goseon Temple 高仙寺誓幢和尚塔碑).1 These include Wonhyo bulgi (Wonhyo the Unbridled 元曉不羈..

This article seeks to broaden contemporary scholarship on the Lotus Sūtra by arguing that it is a philosophically critical, self-reflective text struggling with problems of truth in Buddhist discourse. While all Lotus Sūtra scholars agree that the doctrine of skillful means is a central teaching in the text, there is a common tendency to frame skillful means as a passive vehicle (or ‘means’) for expressing truth rather than an active philosophical critique of truth. This article argues that the (...) Lotus Sūtra uses skillful means as a distinct form of criticism within a larger debate over the nature and efficacy of Buddhist practice, and that it raises important issues about truth that are shared by other important Buddhist thinkers and texts such as Nāgārjuna, Lin-chi and the Vimalakīrtinirdeśa. It analyzes key passages and parables without reducing the ethical teachings of the Lotus Sūtra to simplistic versions of utilitarianism, paternalism, or relativism, and without dissolving the critical elements that make the Lotus Sūtra a genuinely philosophically interesting text. (shrink)

A Guide to the Threefold Lotus Sutra. Nikkyo Niwano. Translated and adapted by Eugene Langston. Kosei Publishing Co., Tokyo 1981. Distributed by Prentice/Hall International, Hemel Hempstead. 168pp. £2.10.

What can the "Lotus Sūtra" teach us about social responsibility? This question is explored through the lens of gender by examining the specifically female-gendered images in the "Lotus Sūtra" in order to assess its messages regarding normative gender relations, and the implications of these messages for gender justice in the contemporary world. First, gender imagery in the Lotus is explored. Second, these images are compared with those found elsewhere in the Buddhist tradition in order to provide a (...) clearer assessment of how representative the "Lotus'" messages are regarding gender in Buddhism more generally. Measuring the gender imagery in the "Lotus Sūtra" against that in comparable Buddhist texts reinforces an assessment that this text reflects somewhat ambivalent and contradictory messages regarding women's capacity for Enlightenment. (shrink)

The aim of this paper is to compare the contents of the Lotus Sūtra and the style of presentation of its message with the thrust of the Buddha's teachings as they are preserved in the early Buddhist sources, particularly the Sutta Piaka of the Pāli Canon, and also in the Pāli commentarial literature. In the process it attempts to identify in the early sources the precedents of some of the bold statements in the Lotus Sūtra which appear as (...) complete innovations, but may be elaborations of elements contained in Pāli sources in germinal form. Despite the difference in style, language and mythological imagery, the conclusion is that both the Sutta Piaka and the Lotus Sūtra express in their respective manners the true spirit of the Buddhist message. Attention is drawn also to the striking parallels between the Buddhist picture of the multiple universe and modern cosmological theories. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:2005 International Lotus Sutra ConferenceLeo D. LefebureIn May 2005 Rissho Kosei-kai sponsored its annual conference on the Lotus Sutra for the first time in China, at the new conference center of Beijing Normal University. Chinese Buddhist scholars Zhang Fenglei and Wei Dedong of Renmin University participated, offering discussions of "Earthly Orientation of Tiantai Buddhist Doctrine" and "Zhanran's Doctrine about the Nature of Insentient Beings and (...) Its Ecological Implications," respectively. While the main focus of the discussions at the conference was on Buddhist interpretations of the Lotus Sutra in the T'ien T'ai and Tendai traditions, the organizers invited two Christian theologians, Ruben Habito and Leo Lefebure, to participate, thereby adding an interreligious dimension. An illness in his family prevented Habito from attending, but the paper he had prepared, "Ultimate Reality and Religious Praxis: The Lotus Sutra, T'ien T'ai, and Nichiren," was presented and discussed. On the morning of the first full day, Lefebure presented the paper "Wisdom, Compassion, and Charity: The Lotus Sutra and Augustine." In it he compared the rhetorical strategies of the Lotus Sutra and Augustine. The Lotus Sutra and Augustine articulate a dilemma of communication: the Sutra notes that only another Buddha can understand the wisdom of Shakyamuni Buddha, and Augustine warns that no human understanding is adequate to comprehend the mystery of God. According to the Lotus Sutra, the resolution of this difficulty comes through the use of upaya or, more specifically, upaya-kausalya, variously translated as "expedient" or "skillful" or "appropriate" means, including similes and parables. The wisdom of the Buddha that cannot be captured conceptually through pondering or analysis may nonetheless be conveyed in nonliteral form through concrete narratives, and the Lotus Sutra presents a number of celebrated examples. These narratives promise to transform human existence decisively, freeing humans from attachments and awakening them to wisdom (prajna) and compassion (karuna). Through [End Page 195] wisdom and compassion the Buddha establishes skillful means in order heal the suffering of human beings and to lead them into these virtues.During the same time that Kumarajiva and his companions were translating the Lotus Sutra into Chinese, Augustine of Hippo proclaimed that the gospel of Jesus Christ offered humans the possibility of victory over ignorance, sin, and death and supreme bliss in union with God in heaven. But he also insisted that God is strictly incomprehensible and the divine reality cannot be captured in any concept or image. Pondering and analysis cannot grasp the meaning of God, and so Augustine warned his congregation, "If you have comprehended, what you have comprehended is not God." Despite the inadequacy of all human thought and language to comprehend God, Augustine trusted that God has used finite signs, like the narratives of the Bible, to communicate the saving knowledge of God's love. Signs point to realities; even though the signs posited by God never express the divine reality adequately and literally, they can nonetheless reorient human life away from untrammeled, self-destructive desire (cupiditas) and toward the self-giving love that Augustine calls charity (caritas). The wisdom and charity of God are the origin and content of the salvific signs, whose goal is to lead humans into the wisdom and charity of God.Other papers explored the journey of the Lotus Sutra on the Silk Road (Mariko Walter), Mind/Nature in Zhanran and Zhili (Brook Ziporyn), relative and absolute subtlety in Zhiyi and Jizang (Kanno Hiroshi), interpretations of the theory of Buddha-nature (Linda Penkower and Sandra Wawrytko), later Japanese Tendai interpretations (Paul Groner and Jacqueline Stone), and the making of vows in the Lotus Sutra (Shinozaki Michio). While Lefebure's paper was the only explicitly Buddhist-Christian discussion, comparisons between the traditions ran throughout many of the conversations.On the morning of the last day of the conference, Lefebure responded to Shinozaki's paper and to many of the themes that had been circulating throughout the week. He agreed strongly with Shinozaki's insistence that "how we read the sutra, where we read it, when we read it, and for whom we read it are quite important." There is no view from nowhere or from everywhere. Our contemporary horizon increasingly includes the situation... (shrink)

In this paper, I discuss subjective desire and its subtle relationship with moral facts based on a comparative study of the Analects of Confucius and the Lotus Sutra. I pick out two points in this pair of classics in order to examine their ideas about accessing the highest wisdom: (1) the relationship between desire and Confucian ren, humanity, benevolence or virtue in the Analects, and (2) the role of learning and the ontological status of the mind and the (...) world in the Lotus Sutra. Through comparative study, I argue that the Confucian Analects and the Lotus Sutra contain two different versions of desire-based subjectivism (DBS). The difference is that Confucianism is an example of desire-based moral subjectivism (DBS-moral), and the Lotus Sutra demonstrates desire-based ontological subjectivism (DBS-ontological). (shrink)

Study of Miao fa lian hua jing xuan yi, Chinese commentary on Saddharmapuṇḍarīkasūtra by Zhiyi, 538-597, on Tiantai Buddhism.