Japan’s “Priests’ Bars”: “Bad Buddhism” or Hope for the Future?

Q1 Arts and Humanities Journal of Global Buddhism Pub Date : 2020-11-18 DOI:10.5281/ZENODO.4147497
John Nelson
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Abstract

For a telling example of allegedly “Bad Buddhisms” in the contemporary world, one need look no further than urban Japan and its numerous “Priests’ Bars” ( Bōzu bāzu ) that allow a heady interaction of Buddhism and alcohol. While listening, lecturing, and sometimes even mixing drinks, priests of various denominations are proprietors for a new type of upāya practice (or “skillful means”) for disseminating the dharma . They have the opportunity to encourage their clientele towards solving personal problems and perhaps even awakening as they violate the fifth Buddhist precept which warns monks of the dangers of intoxication. The priests in charge of these bars are well aware of the prohibition against alcohol, and yet, given a variety of social problems facing Japanese workers and citizens, feel compelled to experiment in delivering the teachings of their traditions. Though “bad” from the perspective of Buddhist practitioners outside Japan (as well as that of traditional Buddhist studies), these bars remain a constructive means for moving Japanese Buddhisms into the twenty-first century.
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日本的“牧师酒吧”:“坏佛教”还是对未来的希望?
要想知道当代世界所谓的“坏佛教”,只要看看日本的城市和众多的“僧侣酒吧”(Bōzu bāzu)就知道了。在那里,佛教和酒精可以令人兴奋地相互作用。在聆听、讲经,有时甚至调酒的过程中,不同教派的僧侣都是一种传播佛法的新型upāya修行(或“巧法”)的所有者。他们有机会鼓励他们的客户解决个人问题,甚至可能在违反佛教第五戒时觉醒,这条戒律警告僧侣们醉酒的危险。负责这些酒吧的牧师们很清楚禁酒的规定,但考虑到日本工人和公民面临的各种社会问题,他们觉得有必要尝试一下传授他们的传统教义。尽管从日本以外的佛教从业者(以及传统佛教研究)的角度来看,这些酒吧是“坏的”,但它们仍然是将日本佛教带入21世纪的建设性手段。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
Journal of Global Buddhism
Journal of Global Buddhism Arts and Humanities-Religious Studies
CiteScore
0.90
自引率
0.00%
发文量
8
审稿时长
12 weeks
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