New Way Of Approach In Buddhist Studies - Book Summary

Here is a comprehensive summary of the provided text from "New Way Of Approach In Buddhist Studies" by Hajime Nakamura:

Core Argument: The Need for Comparative Philosophy in Buddhist Studies

The author, Hajime Nakamura, argues that traditional Buddhist studies have been overly focused on philology (the study of language and texts) and have failed to adequately engage with the philosophical depth of Buddhism. He asserts that to truly understand and appreciate Buddhist philosophy, and to make it relevant to contemporary life, a comparative philosophical approach is essential.

Critique of Past Buddhist Studies:

Philological Dominance: Scholars have historically focused on meticulously editing texts, translating them, and analyzing linguistic nuances. While valuable, this approach often leaves the philosophical content unintelligible or inaccessible to a wider audience.
Inaccessibility of Buddhist Philosophy: Many works on Buddhist philosophy, even by esteemed scholars, are described as "desperately unintelligible" or incomprehensible to the average person, even within Buddhist cultures. Traditional Buddhist terms can feel like a foreign language.
Lack of Philosophical Significance: While philologically accurate, many works lack significant philosophical insight, failing to offer solace or guidance for the human condition, unlike influential works in Western philosophy.

The Proposed "New Way of Approach": Comparative Philosophy

Nakamura proposes a shift towards comparative philosophy as the crucial methodology for advancing Buddhist studies. He emphasizes the following points:

Meeting of Civilizations: Just as comparative philology and comparative religion arose from the interaction of different cultures, comparative philosophy is necessary to bridge the understanding between Eastern and Western thought.
Universal Philosophical Problems: Eastern and Western philosophers have grappled with the same fundamental problems concerning the universe and humanity. By comparing their approaches, we can identify universal philosophical issues and understand how different cultures have addressed them.
Beyond Western Centrism: Nakamura criticizes the historical tendency of Western scholars (like Hegel and Windelband) to exclude or diminish Eastern philosophies, viewing them as less developed or not truly "philosophy." He cites Aldous Huxley and Bertrand Russell as examples of Western thinkers who have recognized the value of Oriental thought.
Problem-Approach and Comparative Study: The author advocates for a study that focuses on:
- Philosophical Problems: Identifying and analyzing the core issues addressed by thinkers.
- Solutions and Development: Tracing the evolution of these problems and the proposed solutions across different philosophical traditions.
- Interconnectedness: Presenting philosophical thought as a connected and interrelated whole, rather than isolated systems.
Positive and Unprejudiced Investigation: This approach requires gathering as many facts as possible and conducting an unbiased, all-sided investigation, focusing on philosophical content rather than biographical details or purely academic minutiae.
Relevance to Present Day: This comparative approach is vital for fostering mutual understanding in a world community, enabling a deeper appreciation of human thought, and ultimately contributing to peace and happiness.

Ethical Values of Buddhism (In the Light of World Civilization):

Nakamura then delves into specific ethical values of Buddhism, contextualizing them within a global framework:

The Middle Path: Buddhism's emphasis on avoiding extremes (indulgence vs. asceticism) is a humanist trait shared with other traditions like Confucianism and Aristotelianism. This path emphasizes adapting universal norms to diverse circumstances, preserving individual moral autonomy.
The Value of Man: Buddhism, like other religions, categorizes beings, but it places particular importance on the human birth as the most conducive to understanding the Dharma. While gods are powerful, they lack the capacity for impermanence that humans possess. The human capacity for goodness, love, and compassion distinguishes humanity. This contrasts with Western philosophical approaches that emphasize reason as the distinguishing human trait.
The Problem of Evil: Early Buddhism identifies "Bonds" like delusion, doubt, sensuality, and ignorance as obstacles to liberation. These must be overcome through personal effort. The text highlights Buddhist concepts of repentance and confession, exemplified by King Ajatasattu, showing that sin can be acknowledged and overcome, unlike certain Western theological views of inherent sin. The concept of being "beyond good and evil" for a saint achieving Nirvana is also noted, suggesting a transcendence of worldly moral distinctions.
Shinran's Emphasis on Grace: The section touches upon Shinran, a Japanese Buddhist figure, who emphasized the role of Amida Buddha's grace for salvation, especially for the sinful. This perspective, while seemingly different from early Buddhism's emphasis on self-effort, is presented as an extreme conclusion of Buddha's grace and highlights the acceptance of all, regardless of their moral standing, through faith.
The Attitude of Compassion (Maitri/Metta): This is presented as a fundamental principle for social life. Compassion, or "true friendliness," involves expanding one's sense of self to include others, breaking down barriers. This is illustrated through Buddhist scriptures and compared to similar ethical teachings in Confucianism, Taoism, and Christianity (the Golden Rule). The concept of the "Sublime Conditions" (Brahma-viharas) – love, sorrow for others' sorrows, joy in others' joys, and equanimity – further elaborates this altruistic ideal. The text highlights how Buddhist compassion fosters tolerance and reduces cruelty.
Service to Others: Mutual aid is seen as essential for human existence. The Buddha's example of tending to the sick is emphasized, equating service to the needy with service to oneself. True friendship is defined by four types of support: helper, steadfastness, good counsel, and sympathy. The virtue of giving is lauded, comparing it to sowing seeds, with worthy recipients yielding abundant fruits. The text draws parallels between Buddhist parables of sowing seeds and Christian parables, noting Buddhism's avoidance of a "word of God" or supernatural personality, focusing instead on universal goodwill.
Mahayana Buddhism: The text explains the development of Mahayana ("Great Vehicle") Buddhism as a response to the perceived self-complacency of earlier, more conservative forms (Hinayana/Small Vehicle). Mahayana's vastness lies in its capacity to save many beings and its emphasis on altruism, with Buddhas and Bodhisattvas devoted to serving all sentient beings. This ethos led to the establishment of philanthropic institutions and a strong focus on social work, particularly in Japan.

Conclusion:

Nakamura concludes by reiterating that despite apparent discrepancies between early Buddhist scriptures and later figures like Shinran, a foundational spirit of Buddhism underpins these teachings. He suggests that Shinran's teachings, which aim to realize Buddhist principles in the daily lives of laypeople, are particularly relevant today, given the impracticality of asceticism. He advocates for Buddhism as a religion free from bigotry and a religion for peace, urging readers to observe its precepts to realize an ideal realm on earth. The overarching message is that a comparative philosophical lens is crucial for unlocking Buddhism's true potential and making its ethical wisdom accessible and impactful in the modern world.