Readers may have noticed my expressing a certain ambiguity with respect to the new Buddhist movements I call Yavanayāna. I have often defended their value as legitimate traditions in their own right, but I have also repeatedly criticized them for their political activism, their embrace of “interdependence”, their reluctance to admit the significance of sectarian differences. Moreover, my ground for criticism in these cases is that they misrepresent traditional and especially early Buddhism. Some readers might well wonder whether there is a problem here: whether I am criticizing their innovation only when it is convenient to do so, which is to say only when I agree with it.
In response I would stress that I am not against innovation as such. Continue reading