A Brief History of Japanese Buddhism JonathanS.WattsKeioUniversityTokyo,Japan

BeginningsandSigni:icanceoftheHistoricalBuddha

²  SiddharthaGautama,aprinceoftheShakyatribalrepublic,attainedenlightenmentandbecameknownastheBuddha(the“awakenedone”)around528B.C.inNortheastIndiaontheNepaliborder.

²  HethenwanderedallovernortheastIndiateaching“theMiddleWay”(betweenasceticismandhedonism)for40yearsbeforehisdeath

²  Heiscreditedwithdevelopingthe:irsthighlyorganizedmonasticcommunityinIndiawhichincludedwomenandmembersofallcastes,including“untouchables”.

BeginningsandSigni:icanceoftheHistoricalBuddha

²  AlthoughBuddhismhasanimageofother-worldliness,theBuddhistmonasticcommunitywasrevolutionaryinitsregularcontactwithcommoncitizensanddependenceuponthemfordailysustenance.

²  BuddhismthusbroughttoallIndiansforthe:irsttimetheteachingandpracticeofuniversal“salvation”,whichhadbeenavailabletoonlybrahminpriestsandstrictascetics.

CoreBuddhistTeachings²  DependentCo-Arising縁起:ThereisnoCreatorGodororiginalsourcetotheuniverse.Simplyacontinual:lowofcausesandconditions.

²  Not-self無我:Thus,thereisnosouloreternalself-existence.Humanconsciousnessgoesthroughanendlesscycleofchangeandtransformation.

²  samsara輪廻anddukkha苦:Thisendlesscycleofchange(samsara)isasourceofendlessdissatisfactionorsuffering(dukkha).

²  TheFourNobleTruths四聖諦:TheBuddhathustaughtto1)confronttherealityofone’sdissatisfaction2)discoverandre:lectonitscauses(ingreed,anger,anddelusion)3)understandthatnirvana(theendingofsuffering)isattainedthroughthecessationofthesecauses4)realizenirvanathroughthepracticeoftheNobleEightfoldPath八正道ofvirtue戒,mindfulness定,andwisdom慧

The Spread of Buddhism

3BasicStyles&SchoolsofBuddhism

Theravada上座部仏教(TeachingoftheElders):²  SriLankaandSouthEastAsia²  orthodox²  maintainsmonasticstyleofearlyBuddhism²  transcendentalinthatnirvanaisseenasastatebeyondthisworldachievedovermanylifetimes.

²  Layfollowersofferdonationstomonkstomakemerittogainapositiverebirthasamalemonk.

²  Nunsorderdiedoutbutisbeingrevived.

3BasicStyles&SchoolsofBuddhismMahayana大乗仏教(GreatVehicle):²  EastAsia²  reform²  centralidealofthebodhisattvawhovoluntarilystaysinsamsaricrebirthtoworkfortheenlightenmentofallbeings

²  immanentalinthatnirvanaisfoundintheworldofsuffering(samsara)

²  EastAsianin:luencemeansmanyveneratefamilyancestorsatBuddhisttemples.

3BasicStyles&SchoolsofBuddhism

Vajrayana金剛乗仏教(DiamondVehicle):²  TibetandJapan²  tantra密教ormantra真言:guruleadsstudentsthroughacomplexseriesofinitiationsandvisualizationstogainenlightenmentinthislife.

²  basicallyabranchofMahayana(enlightenmentisfoundinandthroughthebody)

²  greed&angerareovercomenotbydenyingthembutbyengagingwiththemà someadoptunorthodoxpractices(regardingsex,alcohol,etc.)

²  believesstronglyinreincarnatedteachers

BeginningsofJapaneseBuddhism²  Introducedin552fromKoreabytheleaderofthePaekcheKingdomasapartofapoliticalalliance.

²  PrinceShotoku(574-622),regenttotheimperialthrone,establishedthe17ArticleConstitution,introducedandassimilatedanumberofkeyBuddhistideas:1)theconceptofuniversallawfromDharma;2)emphasisonlayBuddhismandpracticaluseforsociety;3)respectingharmony(和 wa);4)repayingthebene:itsofparentsandtheEmperor(報恩 ho-on)aswellastheBuddhaandallsentientbeings

²  PrinceShotokuisanunusualandextremelyimportanthistorical7igureforattemptingto introduceuniversalisticideastotheinsularconceptofsocietyasclanortribeunderadivineemperor.

²  Shotokucreated:irstembassywithChinain607whichbegancontactwithChineseBuddhism.

BeginningsofJapaneseBuddhism²  BuddhismhadtoadapttoJapan’sparticularspiritualtendencies,likeprayer,ritual,andexorcismforthisworldlybene:it(現世利益 genseiriyaku)

²  NaraPeriod(646-794)establishedBuddhismasastatereligionunder6principleschoolswhichprayedforthewellbeingofthenation.Ordinationofpriestsandnunswasstrictlycontrolledbygovernment.

²  AlargenumberofBuddhistnunsintheNaraera—andnewurbanBuddhistsectsinthe1900swithfemaleleaderswhowerefaithhealersfromancientfemaleshamanictradition

²  IdealisticschoolsofIndian(Ritsu律basedonmonasticprecepts)andChineseBuddhism(Sanron三論&Hosso法相)quicklydeclineafterNaraperiod.

HeianBuddhism(794-1185)²  Establishmentoftwomajordenominationswhichbecamedominant:Shingon真言(esoteric)byKukaiandTendai天台(exoteric)bySaicho.

²  EsotericBuddhismmeantritualsandprayersfor“worldlybene:it”(現世利益 genseiryaku)andavoidingcalamities.

²  ExotericBuddhismfocusedonstudyanddevelopedthekeyJapaneseBuddhistideaof“innateenlightenment”(本覚 hongaku)basedontheideaof“buddhanature”

HeianBuddhism(794-1185)²  Saicho,thefounderofTendai,rejectedthecore227monasticpreceptsinfavorofthelessformal58“perfectandimmediateprecepts”(円頓戒)pavingthewayforthealcohol,meateating,andmarriageformostJapaneseprieststoday.

²  Thesedenominationsweresupportedbythearistocracy,butbecamethemselvesmajorcentersofpoliticalpowerwithbandsofmercenarysoldierpriests(僧兵 sohei）.

²  GrassrootsdevelopmentofPureLandmendicants(聖 hijiri)whospreadBuddhismtothepeople.

KamakuraBuddhism(1185-1333)&ItsFormativeIn:luence

²  EstablishmentofBuddhismforthemassesthroughthereformationmovementsofHonen&Shinran(PureLand浄土 Jodo),Eisai(臨済禅 RinzaiZen）&Dogen(曹洞禅 SotoZen),andNichiren(法華経 LotusSutra)

²  Eachoftheseteachersstressedasingle,simplepracticeavailabletoallpeoplewhichhadthesameorstrongerpowerforsalvationthanamonk’sasceticpractice.e.g.PureLand-chantingofAmidaBuddha’sname(念仏),Zen-seatedmeditation(座禅)Nichiren-chantingnameofLotusSutra(題目)

KamakuraBuddhismfurtherdevelopedbasicJapaneseinstinctstowardsno

separationbetweensacredandprofane²  PureLandteachers,especiallyShinran,gavefurtherdoctrinalbasisformonkstoabandonmonasticlifestyle(celibacy,noalcoholandmeat,alwaysinrobeswithshavenhead).

²  Zenmeditationandpracticein:luenced:inearts(teaceremony,calligraphy,:lowerarrangement)andmartialarts(archery,swordsmanship,samuraiandmilitaryculture)

²  LotusSutraemphasized“thisworldlybene:its”andbecamemostpopularformamongmerchantsandofmodernBuddhismintheindustrial,materialage

KamakuraBuddhismrepresentsacounterethnic-national

andpro-universalistictrend²  PureLandwasanti-establishmentspiritually,sociallyandpolitically;theworstpersoncangainsalvation;asceticswalkedamongthepeoplenotsociallywithdrawn;faithinAmidatranscended:ilialpietyandfaithinEmperor.

²  Nichirenconfrontedpoliticalauthorities;promotedtheuniversalnatureofLotusSutraabovestateandimperiallaw

²  Dogen,unlikeEisai,repudiatedtheesotericritualismwhichsacralizedtheShogunandnewmilitaryregime;taughtenlightenedmindhappensanytimewemeditate

WarringStatesPeriod(mid1400sto1600)

²  NewKamakuraBuddhistmovementsgrewintomajorsocio-politicalinstitutionswhichrivaledthesizeandpoweroftheShingonandTendaidenominations.

²  Shinran’sTruePureLanddenominationlaunchedmajorpeasantrebellions(ikkoikki一向一揆 )againstthepowerfulwarlords.NichirenbasedLotusmilitias(hokkeikki法華一揆)protectedmerchantclassesinKyoto.TheZensectsbecamecloselyalignedwiththewarriorclass.à arareinstanceofJapaneseusing(Buddhist)ideologyforactivesocialchange

²  WarlordOdaNobunagarejectedthemall,burnttheTendaiheadquarterstothegroundanddestroyedtheikkoikkimovement.

TokugawaEra(1603-1868)²  TokugawaIeyasuestablishedhisdynasty,uni:iedJapan,andcreatedasystemtocontrolallBuddhistgroups.

²  Thetempleparishionersystem(檀家制度 dankaseido）wasameanstousetemplestomonitorandcontrolthepopulationthroughenforcedmembershiptoalocaltempleandtopreventthespreadofChristianity.ThenumberofBuddhisttemplesmorethandoubled.TheBuddhisttemplebecame:irmlyestablishedasthecenterofthecommunity.

²  Confucianin:luencewasstrongandhelpedcreateanationalideology/theologyoffamilyancestorworshipwhichextendeduptovenerationofthestateandemperor.

²  Buddhisttemplesbecamethecenterforthisancestorworshipand“FuneralBuddhism”

(葬式仏教 soshikibukkyo)wasborn.

MeijiEra(1868-1912)²  EndofTokugawaDynastymeantBuddhismwasremovedasastatereligionandbrie:lypersecuted.Monkswerelegallyallowedtoabandonthemonasticlifestyle,unprecedentedinAsianBuddhisthistory.

²  Inordertosurvive,allmajordenominationssoughttoprovetheirusefulnessbysupportingnationaldevelopmentandtheof:icialnationalideologybasedonworshipoftheemperor.

²  TherewerevariousreformmovementswithinandwithoutBuddhismtoreturntooriginalBuddhism,tobecomemorescienti:icandmodern,andtobemorepracticaltodailylife.

²  Therewereafewradical,anti-nationalistpriestswhosupportedsocialistmovementsforexploitedpeople,likeBurakuminandKoreans.UchiyamaGudo(SotoZen),TakagiKemmyo(JodoShin),SenoGiro(Nichiren)

²  Thesemovementseventuallyweresweptawaybyimperialandnationalistictrendsinwhichallmajordenominations,includingChristianchurches,supportedthePaci:icWar.

JapaneseBuddhistSupportforthePaci:icWar²  Priestsweredraftedintothemilitaryascommonfootsoldiersandnotjustaschaplains

²  EastAsianBuddhistteachingof“repayingbene:its”(報恩 ho-on)toparentsandallsentientbeingswasshiftedtoemperorandstate.

²  ZenteachingswerefusedwithBushido(武士道)toteachgivingupone’slifeinbattle;thereis“no-self”thatkills;andmeditativefearlessnessinthefaceofdeath.

²  DoctrineofTwoTruths(眞俗二諦 shinzokunitai),keytoPureLandBuddhists,wastwistedtosaythattheabsolutetruthoftheBuddhawasexpressedintherelativetruthoftheEmperorinthisworld.

²  NichirenBuddhistsdeveloped“Nichiren-ism”whichraisedthelawoftheemperortotheleveloftheuniversallawoftheLotusSutraandemphasizedJapaneseBuddhismasthecenterofworldcivilization.

PostWarEra²  Riseofnew,non-monasticBuddhistdenominations;mostlyLotusSutrabasedandfocusedonthisworldlybene:it;ful:illedneedsofnewmassurbanpopulation

²  SokaGakkai,controversialfortheirnationalconversioncampaign,gotinvolvedinpartypoliticswithKomeito公明党

²  TraditionalBuddhistgroupsnolongercenterofcommunityinurban,secularsociety

²  Priestsandtemplesbecameinwardlookingandsociallypassive²  “FuneralBuddhism”(葬式仏教 SoshikiBukkyo)-focusonperformingritualsatfuneralsandmemorialservices–gavetheimageofpriestsandtemplesbeingwealthyandlazy.

²  However,witheconomicdownturn,theyarealsoexperiencing:inancialcrisis,potentiallossoftax-freestatus,anddecliningmembership.

SociallyEngagedBuddhisminJapan²  Early1980s,priestsrespondtothissituationbycreatingBuddhistNGOs(NGO=“internationalcooperationactivities”),especiallyinresponsetoIndochinahumanitariancrisis

²  Activitieshavebeenmostlyemergencyaidand:inancialresourcesformaterialdevelopmentinIndochina,SouthAsia,Africa,andMiddleEast

²  Developedbyindependentpriestswithoutsupportofcentraldenomination.Nowhasbecomemainstreamactivityofmostdenominations.

²  But“socialwelfareisnotsocialtransformation”andtheseactivitiesdidnotchangethedomesticBuddhistcrisis.

SociallyEngagedBuddhisminJapan²  1996HanshinEarthquakeprovidedamajorcrisisforBuddhistsandBuddhistNGOstogetinvolvedindomesticwelfarework.

²  Since2003,weseemanynewtypesofBuddhistsocialengagement.1)BuddhistReformandRevival:BozuBeAmbitious(2003),Tokai-KantoNetworkofWomenandBuddhism(1994)

2)BuddhistChaplaincy:RinbutsukenInstituteofEngagedBuddhism’sRinshoBukkyo-shi臨床仏教師(BuddhistChaplain)TrainingProgram(2013),TohokuUniversityRinshoShukyo-shi(InterfaithChaplain)TrainingProgram(2012)

3)SocialEngagement:a)death&dying:ViharaMovement(1984)b)youthand“shut-ins”(hikikomori):TeraNetEN縁c)povertyandhomelesness:Potalaka(2005),Hitosaji(2009)d)anti-nuclearactivism:NipponzanMyohoji,InterfaithForumfortheReviewofNationalNuclearPolicy(1992)

SociallyEngagedBuddhisminJapantransforming“FuneralBuddhism”

AssociationofBuddhistPriestsConfrontingSelf-deathandSuicide(Anumberofindividualpriestswithavarietyofdifferentstyles

cametogetherin2007toworkonthisproblem)