Home > About > News & Topics > This is the continuation of a discussion on the theme of “The Spirit of Buddhism Spreading throughout the World” with the 2009 awardees of the BDK BUNKA-SHŌ Cultural Award for the Promotion of Buddhism and the KŌRŌ-SHŌ Distinguished Service Award, BDK President Ven. Taiho Fukuyama and BDK Chairman Rev. Toshihide Numata. (VolumeⅡ)

News & Topics

Interview

This is the continuation of a discussion on the theme of “The Spirit of Buddhism Spreading throughout the World” with the 2009 awardees of the BDK BUNKA-SHŌ Cultural Award for the Promotion of Buddhism and the KŌRŌ-SHŌ Distinguished Service Award, BDK President Ven. Taiho Fukuyama and BDK Chairman Rev. Toshihide Numata. (VolumeⅡ)

Rev. Toshihide Nuamta
Rev. Toshihide Nuamta
Rev. Numata:
We have held the annual English Tripitaka Editorial meeting every year. Some drafts translated in English were submitted by professors, so these translations are in good shape and this will help make the publication process faster. Actually, the English draft of “The Concentration of Sitting Meditation” submitted by Rev. Nara is in our hands, but we have not published it yet.

Last year, we published “Shobogenzo” which is a major Zen text. Since our version is in English, it sells well outside of Japan. BUT I also hear that some Japanese prefer to read the English translations of the sutras because it is difficult for them to read and understand the original Chinese texts.
Rev. Inagaki:
I have published an English translation of the Shin Buddhist classic “Tannisho” in cooperation with the Buddhist Translation Department of Ryukoku University and gave it to students who were not studying Buddhism. They told me that the English version of the “Tannisho” is easier to understand than the original in Japanese.　
Rev. Numata:
In the English translations, the English sentence structure is composed of clear expressions, so it might be easier to understand the original intention.
Rev. Inagaki:
For the nuance, there are some points that should remain in Japanese. However, if we translate a book into English, someone who is not a Japanese speaker can now read it. For example, I heard of a Christian priest who has been reading and using the English version of “Tannisho.”
Rev. Numata:
There are actually many such cases. Dr. Alfons Deeken, Professor Emeritus of Sophia University, who is a priest of the Society of Jesus, introduces the English versions of “Tannisho” and “Shobogenzo” to the Western world.
Rev. Inagaki:
“Shobogenzo” has been focused on by people from around the world. When we think of Master Dogen, we are reminded of the “Shobogenzo.”
Rev. Numata:
Concerning the worldwide popularity of Zen, many Zen centers has been established in the U.S. Foreigners who studied Soto Zen and Rinzai Zen in Japan return to their own countries and establish temples to promote the teaching of Buddha. On this fact, I believe that the translation work has had a significant impact.
Rev. Inagaki:
I published “A Dictionary of Japanese Buddhist Terms” when I was a professor at the University of London. I had been asked to write reviews for some books on Japanese Buddhism, which were published in the western countries. However, I realized that many western scholars misunderstood the Japanese Buddhist terms and mistranslated them in English. I discussed this matter with Prof. O’Neill of SOAS at the University of London and we decided to create “A Dictionary of Japanese Buddhist Terms.”

I believe this dictionary has been helping many non-Japanese speakers to understand Japanese Buddhism. The written word is important because there is no way to understand the content without it. I have even heard that a pirate edition of my dictionary has been published, but I am glad to hear that there are people who making use of our work in any way. The translation is very important, but I think that the base of the word explanation is more important for translation work. Now I am engaging in the publication of an English Buddhist term dictionary which might be the last work in my life.
Rev. Numata:
I think that the dictionary of Buddhist terms is not only important for the researchers but is the foundation for the promotion of Buddhism. There was an interesting episode when my father, the founder of Bukkyo Dendo Kyokai, went to the U.S many years ago. He realized that in America, it seemed that there was no reason for Japanese Buddhist priests to advocate their own Buddhist schools. This realization helped him to decide that he had to advocate Buddhism in general, itself. Then, he decided to create this non-sectarian organization. I personally feel that each Buddhist school should be more cooperative to promote the teaching of Buddha throughout the world by going beyond sectarianism.
Rev. Nara (left) and Rev Fukuyama
Rev. Nara (left) and Rev Fukuyama
Rev. Nara:
Basically, there is a great difference between the domestic and international promotion of Buddhism. For example, the Zen which D.T. Suzuki spread in the U.S. and Europe was the introduction of Zen thought and psychology. I think this introduction has been sufficient.

Presently there are many Buddhist priests who teach meditation at Zen centers throughout the world. Since the 1970’s, both Soto Zen and Rinzai Zen Buddhist temples began to be built all over the world. This must be because the seed of Zen which D.T. Suzuki planted, has sprouted and was embodied as temples in the foreign countries. But now, the problem which is also shared in Japan comes up. That is how should the teachings of Buddha be brought into our daily life? That is, what benefit can it provide to society? I believe that Buddhism is the way of life where one can overcome suffering and encounters one’s true self.

In this process, respective views and thoughts are naturally created. Accordingly then, the philosophy blossoms. However, Buddhism is not just philosophy itself. Although there is philosophy in the way of life called Buddhism, there is no Buddhism in the philosophy.

When we think of faith in society in Japan, the problem is that Buddhism is understood as a theory. Therefore, modernization of Buddhism is just to explain the theory in an easy way and through modern words. This is certainly necessary, but it is not enough.

Even if a Buddhist priest explains about the theory of Buddhism in an easy way, common people don’t understand unless the priest himself lives with the Buddha’s teaching sincerely and with confidence. People receive influences on their way of life by looking at the Buddhist way of life that Buddhist priests set as an example in their own lives. This should be called their mission. No matter how much a priest may explain the theory, it means nothing for advancing Buddhism in the present if he, himself does not serve as the example.

In order to overcome this problem, I think that we need to recognize the subject as the first person in Buddhism. We often recognize the subject as the third person in interpreting the teachings of Buddha by saying “everything is impermanent” and “life is impermanent.” However, those expressions should be stated as “we are encountering the reality of impermanence.” With this type of understanding/expression of the Buddha’s teaching, we can come to realize that impermanence is not just a thought or theory, but it is the real problem which causes the suffering in our daily life.

To introduce the philosophy of Buddhism to the everyday world, the teacher or Buddhist organization must recognize the subject as the first person. The modernity of the promotion of Buddhism will be born through this type of process.
Rev. Numata:
Shinran Shonin also taught Buddhism from this standpoint. For example, he often used the phrase “As for me (Shinran)” at significant places in his writing. The starting point of Buddhism is to realize that I, who am suffering, am right here. I also believe that Buddhism should be understood from the stand point of the subject as the first person.
Rev. Inagaki:
That is the point view of Jodo Shinshu. The teaching of Shinran Shonin started with his own problems and shortcomings. In Buddhism, the center of problems should be always oneself. Without our own experiences, Buddhism cannot be explained.

I once received a letter from the Hungarian translator of my book “Shinran and Jodo Shinshu.” His mother and wife, who both had cancers were overjoyed with the translation of my book. I think this shows that the translator must have worked so hard on the book with his sincere heart because he wanted to share the teachings of Buddha. That is, the translation was not done from an academic interest standpoint. I was moved since I am sure that it would take much time and need profound consideration to translate the book. What I feel here is that the Buddha Dharma is wonderful.
Rev. Numata:
That means to encounter the Buddha Dharma.
Rev. Nara:
It is basic that Buddha Dharma is embodied in our daily life through the human encounter. In the world of Zen, the practice at the temple is the most significant. Although I said that the subject should be considered as the first person, it is not so important in the temple since there are master and practitioner who have the same purpose of Buddhist practice. In other words, their life at the temple is itself the Buddhist practice.

However, if we share Buddhism with the current society, we need to recognize the subject as the first person. This means that we should not look down from the high place and use phrases such as “Shakamuni said…” and “Master Dogen said…”

Actually, once when I was teaching a Komazawa University class entitled “Buddhism and Human” not only did students of the Buddhist department come to this class but it also attracted general students. I learned something very interesting from that class. Whenever I would say “Shakamuni said…” or “Master Dogen said…” the students would lose their interest of my talk. However, if I spoke about current news or tragedies in the world, all of the students would start to diligently listen to my talk. Especially if I explained the relationship between the current news event and Buddhism. Further, I taught them how we understand and look at the problem through a Buddhist perspective. In such cases, they never lost their concentration. Even if I talked about Buddhist theory, they would try to understand what I was saying. Therefore, maybe it is not such a good idea to teach Buddhist theory from the beginning. I sincerely believe an introduction is required.
Rev. Numata:
I agree with you.
Rev. Nara:
I am speaking from the context of both traditions of Soto Zen doctrine and Buddhist studies. As long as I explain Buddhism while staying within those traditions, the teachings will not be understood by the current world society.

One day, I attended a meeting of the Publications Committee at the Soto Zen administration office and presented the following thought to the floor: “In order to preach the teaching of Buddha for all people, let’s go out of the traditional realm! We need to know what the people suffer, what they think, and what they want by standing together with general society. ”

Then, I was criticized, “Why do we have to leave our tradition? Young monks countered “Do you mean that we should quit the priest system?” Of course, I did not mean that at all! What I tried to say is that we need to reverse our viewpoints and thinking for the future of Buddhism.

For example, Shintaro Ishihara, the Governor of Tokyo, and Hiroyuki Itsuki, the writer, have written books on their theories of life. Those books are very popular, but the contents of the book are the same as what we are preaching. Why are their books more popular than our books? I believe the reason must be because they have not presented their ideas with the Buddhist viewpoint. Instead, they start with questioning “What is the human?” and “What kind of problems do we have?” That’s why their explanations carry conviction to the average person.
Rev. Fukuyama explaining the teachings of Buddha
Rev. Fukuyama explaining the teachings of Buddha
Rev. Fukuyama:
As a practicing Buddhist monk, I like to think that Buddhism means something very simple like “The teaching of Buddha is how we spend the time without suffering.” This might be misunderstood, but I think Buddha’s teaching is for creating a fun and peaceful life.

(To be Continued with Volume III）

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