Dr. Glenn T. Webb presents his views on Buddhism referring to modern books and magazines as well as the Diamond Sutra and Nagarjuna's Middle Stanzas. He explains them in further detail through his learning and experience of Buddhism, especially Zen Buddhism, in Japan and America. He has often visited China, Tibet, Korea, and India to investigate Buddhism. He focuses on the questions, what is the essence of Buddhism and what is Buddhism's enlightenment? He examines the different attitudes toward Buddhism of lay Buddhists in Asia and their counterparts outside Asia.

The latter group, including Dr. Webb, regard Buddhism as their way of thinking and daily practice. On the other hand, the former are apt to take it as a social custom and neglect ardent daily practice. As Buddhism in Asia has had a long history since being historically accepted, many sects and various interpretations of it have sprung up. That is why it is difficult for the Asian Buddhist world to settle on one single view as the essence of Buddhism. On the other hand, the Buddhism transmitted to America has not had a long history. It sprouted from American soil to share a common understanding as to what is the essence of Buddhism and Buddhist enlightenment. Sectarianism can prevent us from gaining a correct appreciation of Buddhism. Dr. Webb, drawing on the view of Prof. Robert Thurman of Columbia University, points out the importance of maintaining the orthodoxy of Buddhism free from later traditional customary practice of doctrinal tampering such as the giving of a posthumous Buddhist name. Quoting again the Diamond Sutra, he points out the importance of casting out sectarianism. In other words, not to confuse the end of Buddhism with the means to propagate it. Doctrinal differences among various sects do not have to do with the end, but the means. To show this I would like to refer to two famous parables from Buddhist texts.

From the Diamond Sutra and the Majjhima-nikaya:

A man is on a journey. He comes to a big river. On this side the shore is dangerous, but on the other it is safe and without danger. No boat goes to the other shore, nor is there any bridge for crossing over. The man says to himself: "It would be good if I gather grass, wood, branches and leaves to make a raft, and with the help of the raft I could cross over safely to the other side." When he crossed over and got to the other side, he thought: "This raft was of great help to me. It would be good if I carry this raft on my head or back wherever I go." If he does this, his action is improper with regard to the raft. It would be good if he beached the raft, or moored it and left it afloat, before going on his way. In the same manner, a person who understands that the teaching is similar to a raft, should give up even good things (dharma); how much more then should you give up evil things (adharma)? (tr. by Dr. W. Rahula)

From the Accumulation of Jewels (Maharatnakuta-sutra):

If a dog has been hurt by a stone thrown by a man, the dog considers the stone responsible for its pain and attacks the stone, instead of attacking the man." (Summarized by Dr. Baron A. Von Stael-Holstein)

These two parables appear to teach us: If we can transcend the doctrinal differences of the various sects on the means to emancipation from the suffering world and to enlightenment, we can draw many lessons and much wisdom from Buddhism, which has lasted 2,300 years, for the 21st century.

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