Otani University Academic Repository / 大谷大学学術情報リポジトリ

山本, 和彦

ヤマモト, カズヒコ

YAMAMOTO, Kazuhiko

Japanese

Vivekacūḍāmaṇi (212-341): Advaita Way of Life

表紙、Contents、奥付

Naoko Frances Hioki

English

ARTICLES The Suzukis and Their Vision for an“Unsectarian”Journal: The Eastern Buddhist at Its Beginning

Michaela Mross

ARTICLES “Singing and Zen Are One”: The Sōtō School’s Baikaryū

James C. Dobbins

VIEWS AND REVIEWS D. T. Suzuki Scrutinized: Reflections and Hypotheses

青柳,英司

アオヤギ,エイシ

AOYAGI,Eishi

Bandō Manuscript's Hagyōtenko

Reiko Ohnuma

The Eastern Buddhist 3/2: 79–96
©2023 The Eastern Buddhist Society
BOOK REVIEWS
Roaming Free Like a Deer: Buddhism and the Natural World. By Daniel Capper. Ithaca: 
Cornell University Press, 2022. 289 pages. Paperback. ISBN-13: 978-1-5017-6196-6.
Reiko Ohnuma
Daniel Capper’s Roaming Free Like a Deer: Buddhism and the Natural World offers a 
highly accessible, clearly written, synthetic account of Buddhism’s relationship to the 
natural world across seven cultural zones: India, Sri Lanka, Thailand, China, Japan, 
Tibet, and the West. While it does not offer any substantively new or original research, 
it does offer a highly readable account informed by a wealth of secondary sources from 
both Buddhist studies and environmental studies. Moreover, although it deals with 
a wide variety of cultural contexts and diverse Buddhist phenomena, it successfully 
brings them together through the use of a consistent set of interpretive frameworks 
and thematic focal points that allow for easy comparison between different cultures. 
This is the book’s greatest strength, making it ideal for undergraduate courses on Bud-
dhism and the environment, Buddhism and nature, or Buddhism and animals.
The book is divided into an introduction, eight chapters, and a conclusion. In the 
introduction, the author first cites two major shortcomings of the existing literature 
on Buddhism and the environment that the book hopes to improve upon. The first is 
that “a great number of environmentalist writings investigate Buddhist approaches to 
nonhuman nature primarily in terms of the ideals of the tradition, thereby overlooking 
some rather serious real-world limitations” (p. 3). In contrast, Capper aims to investi-
gate “the material lives of Buddhists” (p. 4) and the “lived world of Buddhism” (p. 5) 
in order to illuminate not only the eco-friendly ideals of Buddhism but also some of 
their real-world, practical limitations. A second shortcoming of the existing literature 
is the multiplicity of Buddhist contexts and phenomena focused upon and the lack of 
any critical framework for comparing them to each other. The remainder of the intro-
duction introduces the theoretical concepts and categories that the book will use to 
offer such a critical, comparative framework.
The book’s standard of measurement for determining an environmental strength, 
for example, is whether or not it contributes to a “sustainable biosphere” (as described 
by the environmental ethicist Holmes Rolston) in terms of “meeting the needs of both 
T H E  E A S T E R N  B U D D H I S T  3 ,  280
humans and nonhumans today while not sacrificing their systemic ecological needs of 
tomorrow” (p. 9). Importantly, this is an ethic that is “ecocentric” rather than anthro-
pocentric or biocentric, extending ethical consideration not only to humans and ani-
mals, but also to abiotic elements of the environment such as stones, rivers, mountains, 
and gases. A second crucial concept is that of “relational animism” (explored more 
fully in ch. 1), a phenomenon in which personhood and agency are attributed to vari-
ous nonhuman elements of nature, which exist in relationship and community with 
human beings. The instances in which Buddhists either attribute or decline to attri-
bute personhood to various nonhuman elements of nature is one of the main points 
of comparison throughout the remainder of the book. Finally, in addition to these two 
foundational concepts, the introduction also lays out “three touchpoints for ecologi-
cal comparison” that reappear in every cultural context treated throughout the book: 
(1) Buddhist views on vegetarianism; (2) the practice of religion by animals and other 
nonhuman elements of nature; and (3) the phenomenon of “nature mysticism,” here 
defined as “a powerful experience of oneness of the human and the nonhuman . . . 
in an altered state of consciousness experience that transcends both time and space” 
(p. 16). By grounding the subsequent chapters in this shared set of concepts, the book 
succeeds in offering a holistic discussion rather than a set of unrelated case studies.
Chapter 1 further lays the groundwork for the ensuing chapters by expanding 
upon the notion of “relational animism.” Here, the author first draws a distinction 
between older and newer conceptions of animism: the older conception (propounded 
by Edward Tylor and James Frazer) posited animism as a form of indigenous belief 
in the souls of individual creatures (including animals, plants, and other elements of 
nature). This is distinct from the more recent phenomenon of “New Animism,” which 
avoids the idea of individual souls and instead defines animism relationally in terms 
of living within a community of human and nonhuman “persons” and recognizing 
each “person’s” own specific form of agency. Because it avoids the notion of individual 
souls and instead emphasizes persons existing in relationships, this newer conception 
of animism is more compatible with the Buddhist ideas of no-self (anatta) and depen-
dent arising ( paΑicca-samuppāda), making it possible for us to speak about instances of 
“Buddhist animism.” Having laid out the possibility of a truly Buddhist animism, the 
second half of chapter 1 then discusses one of the major limitations upon Buddhism’s 
ability to grant personhood to nonhuman elements of nature: its system of karma and 
rebirth. This system strongly asserts the superiority of a human rebirth (since only 
human beings are capable of attaining the ultimate goal of nirvana) and thus leads 
to a general attitude of human exceptionalism. Perhaps even more importantly, this 
system also draws a sharp dividing line between sentient and insentient beings. Thus, 
whereas human beings and animals are brought together by both being sentient beings 
who transmigrate, other elements of nature (such as plants, rocks, and water)—being 
B O O K  R E V I E W S 81
insentient and nontransmigrating—seem to constitute nothing more than a “spiritually 
inert backdrop” (p. 32) or the “overlooked furniture of Buddhist existence” (p. 33). As 
a result, “personhood attitudes toward animals far outnumber personhood attitudes 
toward other nonhuman entities” (p. 35)—a tendency that gives Buddhist thought 
a powerfully biocentric bias that is inconsistent with the type of environmental ethic 
needed to tackle twenty-first-century challenges such as climate change. This biocen-
tric bias will become one of the major themes in later chapters of the book.
Chapter 2, the last of the introductory chapters, focuses upon India but limits itself 
to a consideration of the roles played by animals and other elements of nature in the 
life story of the Buddha (including the Jātakas, or stories of the Buddha’s previous 
lives, in which the Buddha himself often appears as an animal). This chapter estab-
lishes a fundamental ambivalence that will characterize all of the remaining chapters 
of the book: on the one hand, the Buddha’s life story contains a wealth of eco-friendly 
resources, with the Buddha, for example, enjoying “vivid personhood relationships 
with an expansive array of natural beings” (p. 39); on the other hand, the life story 
also asserts the superiority of humans over other beings and often takes for granted the 
human prerogative to exploit the earth and its resources. On the one hand, the Buddha 
displays the virtues of loving-kindness, compassion, and nonharm toward a variety of 
nonhuman beings; on the other hand, he also assumes a general culture of meat-eating 
and does not clearly advocate a vegetarian diet. We are thus left with a picture of both 
positives and negatives, environmental strengths and environmental weaknesses. Since 
the basic argument of the chapter is that the Buddha’s life story “provides a model for 
later Buddhists to emulate” (p. 61), this pattern of both strengths and weaknesses will 
be replicated in each succeeding chapter of the book.
The following six chapters constitute the heart of the book and take the reader on a 
highly informative journey throughout the Buddhist world, with chapter 3 focusing on 
Sri Lanka, chapter 4 on Thailand, chapter 5 on China, chapter 6 on Japan, chapter 7 on 
Tibet, and chapter 8 on the West. Each chapter focuses on Buddhist phenomena specific 
to the region in question, with a good balance between textual ideals and everyday prac-
tices, premodern and modern phenomena, and eco-friendly ideals and their real-world 
limitations. Also to be commended is the author’s decision to conceive of “Buddhism” in 
a broadly inclusive manner and to skillfully demonstrate the fuzzy dividing lines between 
“Buddhism” and various forms of indigenous “folk,” “popular,” or “nature” religion.
Rather than summarizing each of these chapters, I will list only some of the many 
topics discussed. They include tree spirits, serpent deities, and elephants being treated 
as persons and shown engaging in religious practices (Sri Lanka); the tradition of 
forest monks living in the wilderness and sometimes taming wild animals through 
loving-kindness meditation (Sri Lanka); sangha-sponsored beauty contests for water 
buffalo to support the success of poor farmers (Thailand); the practice of ordaining 
T H E  E A S T E R N  B U D D H I S T  3 ,  282
trees as Buddhist monks (Thailand); Buddhist monastic vegetarianism (China); per-
ceiving sacred mountains as enlightened mandalas (China); the perfect buddhahood 
of plants and all elements of nature (Japan); nature-mystical practices of meditatively 
identifying with the moon or with the planet Venus (Japan); the practice of releasing 
animals intended for slaughter (Tibet); the environmentalism of the Fourteenth Dalai 
Lama (Tibet); and the environmentalism of modern Buddhist figures such as Bhikkhu 
Nyanasobhano, Philip Kapleau Roshi (1912–2004), and Stephanie Kaza (the West). 
Of course, many of these topics straddle the boundaries between several cultures, 
which helps to bring the chapters together, as does a shared focus on the major con-
cepts established in the introduction. Intriguingly, the author also characterizes some 
of these cultures as having a consistent thematic focus in their approach to nature: for 
Japan, it is a love of nature only after it has been purified by culture; for Tibet, it is the 
ideal of “sustainable taming” (pp. 168–89 passim). (The book might have benefited, 
in fact, from a few more of such analytical insights.) Finally, I also appreciate that the 
author’s discussion is never overly romanticized or idealistic; throughout the book, he 
keeps a clear eye on the actual conditions of environmental devastation that currently 
characterize many predominantly Buddhist countries.
In some ways, the conclusion may be the most satisfying section of the book as 
Capper is here able to draw on all of the preceding chapters to offer some general 
assessments of Buddhism’s environmental credentials as a whole. First, he finds that 
relational animism, or vibrant personhood relationships with animals and other ele-
ments of nature, is extremely common across the Buddhist world, despite Buddhist 
doctrine’s insistence on the low moral status of animals and the insentience of plants 
and other natural phenomena. These personhood sentiments, when combined with 
the Buddhist virtues of nonharm, loving-kindness, and compassion, result in a tradi-
tion that “provides a rather strong platform for animal welfare efforts” (p. 217). At the 
same time, however, Buddhist notions of karma and rebirth do “result in the targeting 
of compassion toward animals but not toward plants, minerals, or water, resulting in a 
limited biocentric orientation” (p. 217). Buddhism thus “lacks the ecocentric elements 
required by a full environmental ethic” (p. 218), especially in the era of climate crisis. 
A further problem with Buddhist compassion is that it is directed solely at individuals 
rather than the species and larger ecosystems of which they are a part. This creates diffi-
culties when it comes to addressing “the complexities of ecosystems that persist through 
constant predation of some type” (p. 218). In order to be more compatible with a 
sustainable biosphere, then, Buddhism would need to become less biocentric and more 
ecocentric, with a focus not only on individuals but also on larger systems. Although 
the doctrine of dependent arising seems precisely suited to thinking in terms of larger 
systems, Capper also refutes those who have suggested that the idea of dependent aris-
ing is inherently eco-friendly. In fact, as he points out, even when a Buddhist thinker 
B O O K  R E V I E W S 83
(such as Dōgen 道元 [1200–1253]) uses the idea of dependent arising to proclaim 
the perfect buddhahood of animals, plants, and rocks, such voices have a tendency to 
place equal value upon everything—toxic waste and oil spills just as much as elephants 
and plants. As Capper notes, “a clean environment requires difficult choices, and a 
worldview that values all existents equally provides an unsteady platform for making 
these value-laden choices” (p. 219). The overall conclusion reached—as one might have 
predicted from the beginning—is that Buddhism contains ample resources that might 
support a sustainable biosphere, but without adaptation it is incapable of offering a full 
environmental ethic that can deal with our contemporary ecological crisis.
The conclusion also summarizes the book’s findings on each of its “three touch-
points for ecological comparison.” With regard to Buddhist views on vegetarianism, 
Capper concludes (as expected) that such views are complex and multifaceted, with a 
general divide between the Theravada and Mahayana worlds—the former often taking 
meat-eating for granted and the latter having a significant body of scriptural sources 
that promote vegetarianism, although nowhere in the Buddhist world is this ideal fully 
realized. With regard to the practice of religion by animals and other natural phenom-
ena, Capper finds that although “the mainstream of the tradition denies the ability 
of any being other than a human to practice Buddhism” (p. 222), stories from across 
the Buddhist world suggesting otherwise are frequent and easy to find. Finally, with 
regard to nature mysticism Capper finds that although it does exist in many places in 
the Buddhist world, “it does so at best on the margins” (p. 223) and is most likely to 
appear in either Chinese or Vajrayana contexts.
Overall, Roaming Free Like a Deer offers a cohesive and accessible account of Bud-
dhism’s relationship to the natural world. Its coverage of multiple cultural contexts and 
diverse phenomena, together with a consistent interpretive framework used throughout, 
makes the book a unique contribution to a burgeoning field. That being said, although 
it has much to offer to professional scholars of Buddhism and graduate students in 
Buddhist studies, it is perhaps best suited for an undergraduate or general audience.
Tanluan: “Commentaire au Traité de la Naissance dans la Terre Pure” de Vasubandhu. 
Chinese text compiled, translated, and annotated by Jérôme Ducor. Paris: Les Belles 
Lettres, 2021. cii + 474 pages. Paperback. ISBN-13: 978-2-251-45089-6.
Dennis Gira
Readers who have conducted research on East Asian Buddhism, and especially on the 
Pure Land tradition, will know that Tanluan 曇鸞 (Jp. Donran; 476–542) is the first 


BOOK REVIEWS Daniel Capper. Roaming Free Like a Deer: Buddhism and the Natural World

Robert E. Carter

T H E  E A S T E R N  B U D D H I S T  3 ,  288
Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism. By Bret W. 
Davis. Oxford: Oxford University Press, 2022. 456 pages. Hardcover. ISBN-13: 978-
0-19-757368-6.
Robert E. Carter
This is a remarkable book. Bret Davis has spent the greater part of his life and career 
balancing the intellectual and experiential aspects of Zen 禅 Buddhism, and in this 
book he creates a unique account that draws upon both his comprehensive knowledge 
of the field and his years as a Zen practitioner. He writes, “My Zen training has for 
the most part been undertaken in Japan, where I resided for thirteen years, and where 
I continue to spend time during sabbaticals as well as summer and winter breaks” (p. 
xii). 
Davis guides the new Zen student with his straightforward prose and engaging per-
sonal experiences, offers support for the teacher by including discussion questions on 
each chapter for classroom use, and addresses the needs of the scholar with 185 pages 
of thorough notes. This latter section of the book provides a vast resource for the 
advanced scholar. All these elements contribute to a book that is both an accessible 
introduction to Zen Buddhism and an in-depth account of the history and complex-
ity of Zen. 
The choice of the title Zen Pathways immediately signals to the reader that Davis 
will be dealing with a multitude of approaches to Zen. He offers a sweeping account 
both of Chan 禅 / Zen history and of its different schools (Rinzai 臨済, Sōto 曹洞) 
and lineages. What can make Zen appear so complex is precisely this institutional 
variety, as well as its variety of scriptures, the many Zen teachers over the centuries 
with their differing approaches and texts, and the fact that Zen is not just a spiritual 
practice but also a profound philosophy. Davis is able to sort through this complexity 
by explaining difficult concepts that not only have a cultural grounding in Japan but 
also a unique meaning when looked at through the lens of Zen Buddhism. 
As an example, Davis deftly explores the history of meditation and its uses in the 
various Zen schools and literatures. After addressing the multiplicity of Zen, he notes 
that all schools come together in the practice of meditation as a pathway to enlight-
enment. Davis makes the methodology of Zen meditation clear: empty the mind of 
presuppositions and assumptions and return to the original “beginner’s mind” (p. 4). 
Davis refers to the teaching anecdote of the Zen master who was serving tea to a pro-
fessor (p. 3). To the professor’s dismay, the master continued to pour the tea until it 
was overflowing the cup and spilling onto the table. The message is clear: empty the 
mind and be open to what Zen has to offer. 
B O O K  R E V I E W S 89
Yet even a concept as seemingly simple as “the mind” ( Jp. kokoro 心) needs to be 
unpacked and understood in a Zen context. More than once during my sojourns to 
Japan I would ask a Zen priest or practitioner to point to the mind’s location. Each 
time they would point to their heart. When asked where a Westerner would point, I 
would indicate my head, and this would elicit laughter. It is the equivalent of pointing 
to one’s head to indicate the location of the kidneys. Thus, if the mind is “embodied,” 
then it is necessary to include the body in any attempt to reach an understanding of the 
nature of the mind. Little wonder then that Zen Buddhists train the body to develop 
the mind. Hence meditation and physical training such as the tea ceremony, aikido, or 
even flower arranging are pathways to enlightenment. As Davis writes, “The point of 
zazen, seated meditation, is to clear or purify the heart-mind. Or rather, the point is to 
realize . . . the clarity and purity of the original heart-mind that is already there, buried 
beneath our karmic baggage of egoistic delusions and desires” (p. 33). The result is “an 
open mind [that also] entails an open heart” (p. 33). Thus, it is that an open mind “and 
a compassionate heart are, so to speak, two sides of the same kokoro” (p. 33).
As our guide on these Zen pathways, Davis concludes his book with an interpreta-
tion of the famous “Ten Oxherding” pictures (  Jūgyūzu 十牛図) by the twelfth-century 
Chinese Zen master Kuoan Shiyuan 廓庵師遠 (d.u.) that depict the journey of the self 
from the earliest stages of awareness to the disappearance of the ego and then to the 
ultimate stage of enlightenment. Davis remarks that “the biggest breakthrough comes 
in picture eight, when everything suddenly disappears, leaving only an empty circle” (p. 
322). Picture eight displays the realization that “form is emptiness”—that is, that the 
self as ego has vanished leaving nothing behind.
But now, against this background of absolute nothingness, “things” shine forth 
with an intense color and brightness, as if being seen for the first time, and this self-
less awareness can be filled anew with everything that exists. All these are written 
on the canvas of nothingness; emptiness is now form, offering “wondrous being” in 
an undistorted way (p. 334). Nothingness must first be realized for things to appear 
in their own original suchness. “The empty circle [of picture eight] makes room for 
everything” (p. 334).
Davis’s book is an important repository of Zen ideas, history, practice, and spirit. 
Both the beginner and those already acquainted with Zen will benefit from studying 
this book. Davis has brought practice and understanding together. 


BOOK REVIEWS Bret W. Davis. Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism

上野, 牧生

ウエノ, マキオ

UENO, Makio

The Parable of the Two Rivers and the White Path as Seen from the Āgamas

108
　
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号
か
ら
始
ま
り
ま
し
た
大
谷
大
学
開
放
セ
ミ
ナ
ー
「
大
乗
の
歩
み
─
親
鸞
の
眼
を
通
し
て
─
」
に
お
け
る
講
義
録
の
連
載
は
、
本
号
よ
り
藤
嶽
明
信
先
生
が
担
当
さ
れ
た
七
高
僧
の
道
綽
禅
師
の
初
回
と
な
り
ま
す
。
ど
う
ぞ
ご
味
読
く
だ
さ
い
。＊
　
親
鸞
の
『
教
行
信
証
』
な
ど
の
著
述
に
つ
い
て
、
難
し
く
て
分
か
ら
な
い
と
言
わ
れ
る
こ
と
が
あ
る
。
中
国
古
典
で
あ
る
漢
文
や
古
典
文
法
、
さ
ら
に
は
仏
教
要
語
が
壁
に
な
っ
て
い
る
の
だ
ろ
う
か
。
　
し
か
し
、
や
さ
し
い
文
章
な
ど
と
い
う
も
の
が
あ
る
の
だ
ろ
う
か
。
ど
れ
ほ
ど
単
純
な
文
章
で
あ
っ
て
も
、
そ
の
真
意
に
触
れ
る
た
め
、
言
葉
が
紡
ぎ
出
さ
れ
た
表
現
者
の
気
持
ち
や
背
景
を
尋
ね
る
な
ら
、
ど
こ
ま
で
も
深
遠
で
、
決
し
て
や
さ
し
い
文
章
な
ど
な
い
は
ず
で
あ
る
。
自
分
が
や
さ
し
い
文
章
だ
と
思
っ
て
い
る
の
は
、
そ
の
文
章
の
表
面
を
や
さ
し
く
読
ん
で
分
か
っ
た
こ
と
に
し
て
い
る
だ
け
な
の
か
も
し
れ
な
い
。
　
親
鸞
の
「
須
」
に
見
ら
れ
る
よ
う
な
特
徴
的
な
読
み
は
、
こ
の
一
字
を
わ
か
っ
た
こ
と
に
し
て
、
素
通
り
す
る
こ
と
が
で
き
ず
に
立
ち
止
ま
り
、
教
言
の
底
流
に
あ
る
仏
意
を
徹
底
し
て
尋
ね
、
聞
き
え
た
本
願
の
よ
び
か
け
を
訓
点
に
託
さ
れ
た
も
の
な
の
で
あ
ろ
う
。
　
な
ら
ば
、
我
々
は
親
鸞
の
言
葉
を
や
さ
し
く
109
読
も
う
と
す
る
の
で
は
な
く
、
そ
の
奥
深
く
に
流
れ
て
い
る
親
鸞
が
触
れ
た
浄
土
の
真
実
が
立
ち
現
れ
る
ま
で
、
言
葉
の
一
字
一
句
と
ど
こ
ま
で
も
対
峙
し
、
聞
き
続
け
る
し
か
な
い
の
で
あ
ろ
う
。 
（
文
責　
本
明
）


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