The Roots of Shinran's Joy a Time of Thanksgiving Volume 74 Number 2
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Buddhism in America
Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. -
After Kiyozawa: a Study of Shin Buddhist Modernization, 1890-1956
After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 ABSTRACT After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 Copyright by Jeff Schroeder 2015 Abstract This dissertation examines the modern transformation of orthodoxy within the Ōtani denomination of Japanese Shin Buddhism. This history was set in motion by scholar-priest Kiyozawa Manshi (1863-1903), whose calls for free inquiry, introspection, and attainment of awakening in the present life represented major challenges to the -
Crisis and Revival of Meiji Buddhism
International Inoue Enryo Research 2 (2014): 55‒73 © 2013 by International Association for Inoue Enryo Research ISSN 2187-7459 CRISIS AND REVIVAL OF MEIJI BUDDHISM Frédéric GIRARD 0 Introduction The Meiji Era 明治時代 (1868–1912) was often considered to be an age of enlighten- ment, because it came after a long period of isolation. Japan opened itself to the Occi- dent, which was considered synonymous with modernization. Japan believed itself pro- gressive when it adopted and wholeheartedly accepted the epistemology and know- ledge, as well as the technologies and sciences, that came from the West. The con- scious steps towards modernization also included disciplines in the humanities, that 0 Frédéric GIRARD, professor of Intellectual History of Japan, Ecole française d'Extrême-Orient EFEO in Paris and Tokyo. GIRARD IIR 2 (2014) | 55 were previously unknown in Japan. New methodologies in the fields of philology, comparative religious studies, critical philosophy, logic and historiography came to be used in parallel with those already extant in the Japanese tradition. In the religious context, the concepts of enlightenment, modernization and pro- gress are problematic due to their hierarchical view of culture. However, during the Meiji Era, Buddhism hoped to benefit from modernization. The concepts of seculariza- tion and religious freedom were introduced during a time of persecution of Buddhism and the consolidation of State Shintō. The first part of this article sheds some light on this period by introducing the activities of the Rinzai monk, DOKUEN Shōshu 独園承珠 (1819–1895). The dialogues of Émile GUIMET (1936–1918) with Buddhist priests around the same time add to the historical picture. -
One Wedding and Two Funerals Founder's Day Ti
Volume 72 One Wedding and Two Funerals Number 8 This year the month of May marks the twentieth wedding May anniversary for Gary and me. But when I think back to our 2016 A.D. wedding, I can’t help thinking of it as a sad time for both of our 2559 B.E. mothers. Articles A week before our wedding after the May monthly memorial One Wedding and service at our temple, we were told by Gary’s mother that she Rev. Patti Nakai Two Funerals by needed to get to her brother Jiro’s place right away. She had Resident Minister Rev. Patti Nakai ..1 received word that her brother, who had long struggled with For more writings Founder’s Day Parkinson’s disease, had taken a turn for the worse and death was by Rev. Nakai, Ti Sarana by Bill visit her blog, Bohlman ............1 imminent. When we went to see Uncle Jiro, he was in bed and Taste of Chicago Editorial: A Warning alert and to me he didn’t look like someone near death, but rather Buddhism, at: and Apologies……2 tinyurl.com/chibud youthful with his thick black hair. A couple days later he passed Haiku Corner: At away. Hanamatsuri, On the evening before the wedding, usually couples have their Basho’s Message by Elaine Siegel .......5 wedding rehearsal and rehearsal dinner, but Gary and I, and all his This article Separation, relatives were at Uncle Jiro’s funeral, a solemn Konko-kyo continues Initiation and ceremony conducted by Rev. Alfred Tsuyuki from Los Angeles. -
Zen War Stories
ZEN WAR STORIES Following the critically acclaimed Zen at War (1997), Brian Daizen Victoria here explores the intimate relationship between Japanese institutional Buddhism and militarism during the Second World War. Victoria reveals for the first time, through examination of the wartime writings of the Japanese military itself, that the Zen school’s view of life and death was deliberately incorporated into the military’s programme of ‘spiritual education’ in order to develop a fanatical military spirit in both soldiers and civilians. Furthermore, it is shown that D. T. Suzuki, the most famous exponent of Zen in the West, was a wartime proponent of this Zen-inspired viewpoint which enabled Japanese soldiers to leave for the battlefield already resigned to death. Victoria takes us on to the naval battlefield in the company of warrior-monk and Rinzai Zen Master Nakajima Genjō. We view the war in China through the eyes of a Buddhist military chaplain. The book also examines the relationship to Buddhism of Japan’s seven class-A war criminals, hung by the Tokyo War Crimes Tribunal in 1948. A highly controversial study, this book will be of interest not only to those studying the history of the period, but also to anyone concerned with the perennial question of the ‘proper’ relationship between religion and state. Brian Daizen Victoria is a Senior Lecturer at the Centre for Asian Studies, the University of Adelaide. THE ROUTLEDGECURZON CRITICAL STUDIES IN BUDDHISM SERIES General Editors: Charles S. Prebish and Damien Keown The RoutledgeCurzon Critical Studies in Buddhism Series is a comprehensive study of the Buddhist tradition. -
THE BUDDHA and WHAT HE TAUGHT (Part One in a Four‐Part Series on Buddhism in North America)
STATEMENT DB‐565‐1 THE BUDDHA AND WHAT HE TAUGHT (Part One in a Four‐Part Series on Buddhism in North America) by J. Isamu Yamamoto Summary In recent years Asian immigration to North America has risen dramatically, and with these people has come their Buddhist faith. At the same time many non‐ Asian North Americans have adopted Buddhism as their religion. In order to present the gospel effectively to both of these groups it is clear that Christians need to have a fundamental understanding of Buddhism. Siddhartha Gautama lived over twenty‐five centuries ago, but as the Buddha his life and teachings still inspire the faith of millions of people throughout Asia. The Buddha rejected the religions of his day in India and taught a new approach to religion — a life not of luxury and pleasure nor of extreme asceticism, but the Middle Way. Even in the West many find Buddhism appealing because its principles seem sensible and compassionate. I must confess: I love peaches. The juicy texture, the sweet fragrance, the luscious taste — I love everything about peaches. I always have. As a youngster I grew up in San Jose, California. During the fifties, San Jose was a small town nestled in the Santa Clara Valley. At that time it was a valley full of fruit orchards. Today it is known as ʺSilicon Valley,ʺ and most of the orchards are gone. Forty years ago I could wander through orchards and enjoy cherries, apricots, and, of course, peaches. One day I was with my dad, who worked in the orchards as a field hand. -
Only Shinran Will Not Betray Us
Only Shinran Will Not Betray Us: Takeuchi Ryō’on (1891-1967), the Ōtani-ha Administration, and Burakumin Jessica L. Main Faculty of Religious Studies McGill University, Montreal April 2012 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy © Jessica L. Main, 2012 Table of contents Table of contents i Abstract iii Résumé v Acknowledgements vii A note on usage and conventions x Introduction: Buddhist ethics and buraku discrimination 1 Shin Buddhism and burakumin 2 The story of a burakumin, “Satoru Kawada” 5 Institutional ethics and conflict within the Ōtani-ha sect 15 Buddhist ethics and socially engaged Buddhism 26 Dissertation outline: reading Shin Buddhist ethics in modern history 40 PART I Causing discrimination: Shin Buddhism’s historical responsibility 47 1 Theories of buraku discrimination and the role of Buddhism 47 The study of burakumin in English language scholarship 49 Buddhism as source of discriminatory beliefs: 67 Shin Buddhist preachers deploying discriminatory beliefs 70 2 Shin Buddhism, devotion, and separating the pure from the polluted 81 Shin Buddhism in a nutshell 84 Purity, pollution, and devotion 99 Historical discrimination in Shin Buddhism 107 PART II Curing discrimination: Shin Buddhism’s revolutionary potential 125 3 Buddhism and human rights: egalitarian doctrine and charitable work 125 Shimaji Mokurai’s “The Theory of Human Rights” 126 Contemporary arguments for Buddhism and human rights 135 Ahistorical arguments about “Buddhism” and “human -
2011 Winter.Pdf
O N E N E S S Quarterly Newsletter of BRIGHT DAWN Center of Oneness Buddhism Vol. 15 No. 4 Winter 2011 BRIGHT DAWN NAME EVOLUTION by Rev. Koyo Kubose The new name of our organization it is especially fitting since bright The dictionary entry for “institute” is: Bright Dawn Center of Oneness dawn is the meaning of “Gyomay” includes (1) organization for some Buddhism. It is interesting to outline which is Rev. Kubose’s Dharma special purpose, usually educational, how our name has evolved over time. name, given to him by his teacher, literary, scientific, or artistic; (2) a When we first started, we chose a Rev. Haya Akegarasu. The words short program of instruction for a name to honor the appropriate person American Buddhism puts the focus particular group. This was a good whose approach we wanted to carry on Rev. Kubose’s vision as expressed match for the launching of our new on. Thus, the name Rev. Gyomay M. in his seminal statement: Lay Ministry Program. This two- Kubose Dharma Legacy is how we I have always dreamed of year, non-residential study program legally began in 1996 when we establishing an American was announced in the 2006 Summer incorporated our organization in the Buddhism—different from issue of our Oneness newsletter. Five State of Illinois. Indian, Chinese, or Japanese years later, this program has Our beginning name was Buddhism—a uniquely produced twenty two Bright Dawn important because after Rev. American Buddhism that could Lay Ministers, scattered across the Gyomay Kubose’s death, there was be easily understood and country (including one from Brazil). -
O Neness Quarterly Newsletter of BRIGHT DAWN CENTER of Oneness Buddhism Vol
O neness Quarterly Newsletter of BRIGHT DAWN CENTER of Oneness Buddhism Vol. 22 No. 1 Spring 2018 THE EARLY YEARS by Rev. Koyo Kubose It is late February and I am sitting discussion sessions that emphasize It was also in the spring of 2015 at my desk, preparing the Spring Rev. Gyomay Kubose’s books that my brother Don also passed issue of our Oneness newsletter. and sutra translations. This LM away. He was a core supporter of all My attention keeps focusing on Study Program is a non-residential, my efforts in developing our Bright the theme of spring. My memory internet-based program that Dawn Center (BDC), including brings up many notable events that culminates in an LM Induction the building of our new Sierra occurred in past springs. Let me Ceremony that participants attend in Sanctuary. An Opening Dedication share some of them with you. person. In the planning period before was held in the spring of 2015, a It was in the spring of 1998 the actual start of this program, we few weeks after Don’s passing. that we (the Kubose family) held introduced the lay ministry concept Later this spring, our tenth LM a Dedication Ceremony for a new by honoring four persons from our Induction Ceremony will be held organization that twenty years later local Sangha, who for many years in our Sierra Sanctuary. A decade fi nds itself in Coarsegold, California provided active leadership. I’d like has fl own by since our move to as the Bright Dawn Center (BDC). to give special recognition to the California. -
Page 1 Universal Teachings for Everyday Living Page 1
O NN EE NN EE SS SS Quarterly Newsletter of the Rev. Gyomay M. Kubose Dharma Legacy Vol. 5 No. 3 Autumn 2001 EQUALITY By Rev. Gyomay M. Kubose The Buddhist concept of equality is mayor or governor. The work is dif- and children together become one expressed in a sutra which says, “Dif- ferent but the quality, the value, is the and form a whole. All are different ference is equal; equal means differ- same. Difference is equality. This kind but at the same time one and the ent.” Buddhism teaches that all beings of perspective can be seen in the same. In a family there are many are equal. However, this equality does phrase, “byodo soku sabetsu” which members, but they are one in the not mean that all beings are the same. says, “equal means different.” This name of the family. To realize this For example, a table is a piece of fur- view is also present in the Zen say- oneness and to live accordingly is the niture on which to put things. The top ing, “shiki soku ze ku” or “all things Buddhist way. This teaching is ex- of the table is beautiful and the legs are empty.” Here, empty means ev- pressed in the Buddhist quotation, are underneath supporting the top. erything. This kind of paradoxical ex- “One is many and many is one.” This The legs are usually not visible but pression is used to try and express kind of perspective or way of life can there is no table without legs. The legs the reality of things. -
What Is Shin Buddhism?
1 1. What Is Shin Buddhism? Nobuo Haneda The more ripe a cluster of rice becomes, the lower it bows down its head. ¾A Japanese proverb Shin Buddhism, or the teachings of Shinran (1173-1262), teaches us the importance of humility, the most important universal virtue. Many people think that the ultimate goal in Buddhism as well as human life is to become good. But according to Shinran, it is to become humble. Being good is not good enough; we must become humble persons. We must know our evilness, the existence of our ineradicable egoism. We must know our ignorance, the limitations of our intellects. We must become humble persons who can say, “I’m evil and ignorant.” In order to explain that Shin Buddhism teaches us the importance of humility, let me first discuss the two stages of life that Shinran experienced. Two Stages in Shinran’s Life The most important event in Shinran’s life was his meeting with Honen (1133-1212, the founder of the Jodo [Pure Land] School), when Shinran was twenty-eight. This event divided his life into two stages: the period before the meeting was the first stage and the period after it was the second stage. When Shinran met Honen, Shinran realized that he had had a shallow view of Buddhahood. His thoughts on the subject went through a total transformation. Before Shinran met Honen, Shinran thought that a Buddha was a good and wise person¾a holy person who was possessed of wonderful virtues. In order to become such a Buddha, Shinran attempted to purify himself by eliminating evil passions. -
Rev. Akegarasu and the Eternal Life Sutra by Rev
Volume 68 Number 7 April 2012 (2556 B.E.) Scheduled Events Faces Brightly Shining: Call 773-334-4661 or visit www.budtempchi.org Rev. Akegarasu and the Eternal Life Sutra By Rev. Patti Nakai Regular Sunday Services This article was originally published in the August 1997 issue. Dharma Sunday School Sundays 11a m, Apr 8 and 22 It may sound paradoxical, but in the history of Buddhism, the teachers Religious Services who spoke most powerfully to the people of their time and place and to Sundays at 11a m – Noon, in generations afterward were those who looked backward in time to India to English hear the words of Shakamuni Buddha as directly as they could. What made Monthly Memorial Service Shotsuki Hoyo, Sunday, Apr 1, this so difficult to do was having to get past the layers of stale traditions and 11am in English, 1pm in Japanese customs between the Buddha’s time and theirs. The great master Nagarjuna (2nd century CE) got his name “Dragon’s Lair” because for him to rediscover Special Observances & Events Shakamuni’s teachings it was like fighting his way through a cave of fire- Hana Matsuri – Sunday Apr 8 (see article within) breathing rule-sticklers and strict imitators of Shakamuni’s outward lifestyle. To bring the jewel of the teachings out for the wider world to encounter Introduction to Buddhism – Call temple to confirm dates and time (Mahayana, “large vehicle”), he had to get past the narrow-minded monks who would keep it only for themselves (Hinayana, “small vehicle”). Meditation Sessions – 9am Sundays and 7:30pm Thursdays – Haya Akegarasu (1877-1954) might have become just another priest use parking lot entrance.