havoc; or that I split hairs over trivial details, throw out the baby with thebath, miss the whole picture, and so on. Nothing would please me morethan if the publication of this essay would provoke direct criticism of my ideas without getting tangled up in tangential issues. I say this because Iam convinced that Prince Shõtoku’s constitutional mandate to “valueharmony”—usually lauded as a Buddhist sentiment—is, in fact, political. Actually, I do not see any reason to make a big fuss over the critiqueof the doctrine of original enlightenment. Quite the contrary, I believethat a simply unbiased look will disclose its authoritarian and institutionalnature. I cannot resist repeating the words of Motoori Norinaga, whohad the following to say when asked why he was more critical of Confucianism than Buddhism:
Buddhism is a disorderly and composite tradition, and of course differsfrom the Way. Its harm is obvious and easily seen, and has already beenargued by the Confucian scholars in China and in contemporary times by the Shintoists of our own country. There is thus no need to burden our-selves with repeating these arguments all over again. Confucian thought,in contrast, is not as obviously harmful or as obviously loathsome.Lacking this sort of reputation, and with explanations and doctrines that,on the surface, seemed entirely in keeping with the Principle (
),these teachings have long been commonly believed. Even among thelearned, there were none who did not base themselves in this thought. Inmodern times one occasionally ³nds Shintoists who criticize this way of thinking, but by failing to plumb the depths of what they are criticizing,they eventually slip back into the selfsame Confucian beliefs. Of old few have truly understood this mistake, and hence, because the Way seems at³rst glance to be without harm, the depth and measure of its harm sur-passes that of Buddhism.
It is the “obvious harm” of the doctrine of original enlightenment,then, that I shall endeavor to point out in this essay. As to the question of the “depth and measure” of the harm of the Confucian Way, I will leavethat for another day.
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In his discussion of
in Sõtõ Zen,
Ishikawa Rikizan provided aconcrete and exhaustive investigation of how, in a Japanese cultural climatethat placed great value on secret transmissions,
played asigni³cant role in the development of the Sõtõ community from medieval
IDEOLOGICAL BACKGROUND OF DISCRIMINATION