Chapter 13— The Spirit of Tolerance and Conciliation Generally speaking, Indian people have a tendency

to recognize and rationalize the fact that there exist many different world-views, philosophies, and
religions in the world. For they think that these different views which seemingly conflict with each other
are based on the Absolute One. Their viewpoint is based objectively on the idea that all things in the
universe are one, and subjectively on the reflection that all human activities originate from a
metaphysical and monistic principle. The reflection on the fact that there are different philosophies in
this world, conflicting with each other, appeared in India when Gotama the Buddha was born and when
many towns thrived in the Ganges basin. Sañjaya, a sceptic, suspended judgment on any metaphysical
matter. When he was asked to answer, he would speak ambiguously and offered no definite answer. It
was difficult to grasp the true meaning of his answer, for it was just like attempting to grasp an eel by
the hands. But Mahavira *, founder of Jainism, tried to transcend scepticism. He advocated the
relativistic theory of "Naya" which proved the possibility of offering varying judgments on general
matters provided that the qualification "from a certain point of view" was added. Among these
philosophers of ancient India, Gotama the Buddha was the first to reflect thoroughly on this problem.
He criticized the philosophers and religious leaders in endless debate as "being attached to their own
views."1 And they were said to have committed an immoral act as the result of being involved in
metaphysical discussions which would never be solved. Gotama himself avoided participation in these
discussions2 and regarded them as quite useless for the attainment of Enlightenment.3 Gotama the
Buddha was said "to have remained aloof from all discussions" and "to have taught ascetics or bhikkhus
to transcend any prapañca (discussions which were useless for the attainment of the religious goal)."
Gotama did not insist that his teaching was the only Absolute Truth to the exclusion of all others.
Therefore, he remained in harmony with other philosophers. In this way of harmony he attained and
realized the Enlightenment—tranquility of mind. Such being the case Gotama's teachings could Previous
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teachings.4 We cannot say that his teachings are "equal," "superior," or "inferior" to other ones.
Comparison will be possible only in the case where a common standpoint is seen between two different
views. Buddha's teachings differ from other doctrines in being neutral to their standpoints and
conclusions. Gotama himself seems to have gone so far as to recognize the raison d'être of other
philosophies. All philosophers, as far as they adhere to their own views, risk becoming unwisely
tenacious. But there must be some reason in each opinion as long as people believe it.5 According to
Gotama, those Buddhists who want to keep aloof from the views of any type of philosophy must reflect
upon themselves all the time, bearing in mind that they should not be prejudiced. Such an attitude
toward other doctrines can apparently be seen in Mahayana * Buddhism, especially in the
Saddharmapundarikasutra*. 6 Even the lower doctrines, the Sutra* declares, are the upayas* or the
means for the Buddhas to teach mankind the right way. Such a way of thinking was carried on in
Vajrayana* Mysticism (Shingon Esoteric Buddhism). In Vajrayana even heretical dogmas are regarded as
a part of Buddhism. Buddhism is not a special religion which conflicts with other religions, but is, in
itself, the Absolute Truth. Heretics are nothing but an offshoot-manifestation of the ultimate truth. From
the absolute point of view there is in the universe only one principle called "Buddhism."