{"title":"General Introduction","authors":"M. Pye","doi":"10.1558/equinox.20352","DOIUrl":"https://doi.org/10.1558/equinox.20352","url":null,"abstract":"","PeriodicalId":325982,"journal":{"name":"Listening to Shin Buddhism: Starting Points of Modern Dialogue","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2012-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116475671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
These 3 chapters are an exchange between Yamabe Shūgaku 山辺習学 (1882–1944), writing rather generally on “Mahāyāna Buddhism and Japanese Culture” and C.A.F. Rhys Davids, a well-known British exponent of the Pāli or Theravāda tradition of Buddhism. The latter’s writing is marked not only by a decided loyalty to what she presumed to be the oldest traditions of Buddhism, but also by extremely high-flown, not to say adventurous language typical of some enthusiastic religious writing of her period. Yet by her literary devices she was trying to make a serious point about the status of conceptualized doctrine in Buddhism, to which Yamabe was quite able to respond. We see in the contributions of these two Japanese writers, Kaneko and Yamabe, both the opening of Shin Buddhist thinking to the wider tradition of Buddhist thought and, in their responsive formulations, their acceptance of the impact of perceived foreign expectations.
这三章是Yamabe Shūgaku(1882-1944)与C.A.F. Rhys davis(英国著名的Pāli或Theravāda佛教传统倡导者)之间的交流，他写了一篇关于“Mahāyāna佛教与日本文化”的文章。后者的作品不仅体现了她对最古老的佛教传统的坚定忠诚，而且还体现了她所处时期一些热情的宗教作品所特有的，夸张的，大胆的语言。然而，通过她的文学手段，她试图提出一个严肃的观点，即概念化的教义在佛教中的地位，对此，山部很有能力做出回应。我们可以从这两位日本作家，金子和山部的贡献中看到，他们将真宗佛教思想向更广泛的佛教思想传统开放，并且在他们的回应式表述中，他们接受了感知到的外国期望的影响。
{"title":"A Rejoinder to Mrs. Rhys Davids’ Comment (1932)","authors":"Yamabe Shūgaku","doi":"10.1558/equinox.20356","DOIUrl":"https://doi.org/10.1558/equinox.20356","url":null,"abstract":"These 3 chapters are an exchange between Yamabe Shūgaku 山辺習学 (1882–1944), writing rather generally on “Mahāyāna Buddhism and Japanese Culture” and C.A.F. Rhys Davids, a well-known British exponent of the Pāli or Theravāda tradition of Buddhism. The latter’s writing is marked not only by a decided loyalty to what she presumed to be the oldest traditions of Buddhism, but also by extremely high-flown, not to say adventurous language typical of some enthusiastic religious writing of her period. Yet by her literary devices she was trying to make a serious point about the status of conceptualized doctrine in Buddhism, to which Yamabe was quite able to respond. We see in the contributions of these two Japanese writers, Kaneko and Yamabe, both the opening of Shin Buddhist thinking to the wider tradition of Buddhist thought and, in their responsive formulations, their acceptance of the impact of perceived foreign expectations.","PeriodicalId":325982,"journal":{"name":"Listening to Shin Buddhism: Starting Points of Modern Dialogue","volume":"206 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2012-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115561405","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present volume begins with a brief flashback.One of the names which appears in both pre-war and post-war times, together with Suzuki Daisetsu himself, is the influential Shin Buddhist writer Kaneko Daiei 金子大栄 (1881–1976).2 We begin here with an article by him entitled “The Buddhist Doctrine of Vicarious Suffering”, which is an obvious attempt to address the possible comparison of “vicarious suffering” in the traditions of Buddhism and Christianity. This is already intended as an interactive study.
{"title":"The Buddhist Doctrine of Vicarious Suffering (1927)","authors":"K. Daiei","doi":"10.1558/equinox.20353","DOIUrl":"https://doi.org/10.1558/equinox.20353","url":null,"abstract":"The present volume begins with a brief flashback.One of the names which appears in both pre-war and post-war times, together with Suzuki Daisetsu himself, is the influential Shin Buddhist writer Kaneko Daiei 金子大栄 (1881–1976).2 We begin here with an article by him entitled “The Buddhist Doctrine of Vicarious Suffering”, which is an obvious attempt to address the possible comparison of “vicarious suffering” in the traditions of Buddhism and Christianity. This is already intended as an interactive study.","PeriodicalId":325982,"journal":{"name":"Listening to Shin Buddhism: Starting Points of Modern Dialogue","volume":"156 3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2012-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127157721","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The second western author whom we include here is the Briton Marco Pallis (1895–1989).13 This author was widely known in the general field of what has been called the “perennial philosophy”, a way of thinking which presupposes an inner unity of all religions and sees their value in the promotion of an inner, spiritualised mysticism. Pallis’ main reference point for the traditions of Asia lay in Tibet, for he was also a keen mountaineer and a general writer on various associated subjects. The Tibetan connection seems to have matched the contemporary Japanese interest in Tibetan and Central Asian Buddhism as a field of study relevant for understanding the manifold development of Mahāyāna Buddhism in general. While Pallis had a relatively slight relationship to Shin Buddhism, he showed considerable acumen in the way in which he appraised and commented on the practice of the nenbutsu.
{"title":"Nembutsu as Remembrance (1977)","authors":"Marco Pallis","doi":"10.1558/equinox.20363","DOIUrl":"https://doi.org/10.1558/equinox.20363","url":null,"abstract":"The second western author whom we include here is the Briton Marco Pallis (1895–1989).13 This author was widely known in the general field of what has been called the “perennial philosophy”, a way of thinking which presupposes an inner unity of all religions and sees their value in the promotion of an inner, spiritualised mysticism. Pallis’ main reference point for the traditions of Asia lay in Tibet, for he was also a keen mountaineer and a general writer on various associated subjects. The Tibetan connection seems to have matched the contemporary Japanese interest in Tibetan and Central Asian Buddhism as a field of study relevant for understanding the manifold development of Mahāyāna Buddhism in general. While Pallis had a relatively slight relationship to Shin Buddhism, he showed considerable acumen in the way in which he appraised and commented on the practice of the nenbutsu.","PeriodicalId":325982,"journal":{"name":"Listening to Shin Buddhism: Starting Points of Modern Dialogue","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2012-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121911533","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
K. Daiei, K. Nishitani, S. Ryōjin, Suzuki Daisetsu
Finally, we re-compact this period in the presentation of Shin Buddhism by taking a step backwards in time to take note of the interaction with Zen Buddhism. This area is explored in a robust dialogue between Suzuki Daisetsu, Kaneko Daiei, Soga Ryōjin 曽我量深 (1875–1971) and Nishitani Keiji 西谷啓治 (1900–1990), all resident in Kyōto at that time. Though not published until 1985, 1986 and 1988, in three parts, the meetings between these Buddhist thinkers had of course taken place shortly before Suzuki died in 1966. The participants are all major figures in the philosophically religious explorations of Buddhism in the wider context of modern thought. Soga Ryōjin was one of the leading intellectuals of the Shin Buddhist tradition in his day. Nishitani Keiji is well known as a representative figure of the “Kyōto School,” a loose designation for that influential stream of intellectual consciousness which spanned religious denominations and universities alike in the city of Kyōto. This chapter is dedicated to analyse the dialogue of four of the most eminent Japanese Buddhist thinkers of this century, who gathered on Mount Hiei for a three-day dialogue on Shin Buddhism.
{"title":"Shinran’s World: A Dialogue of Shin Buddhism and Zen Buddhism (1961: published in three parts in 1985, 1986 and 1988)","authors":"K. Daiei, K. Nishitani, S. Ryōjin, Suzuki Daisetsu","doi":"10.1558/EQUINOX.21371","DOIUrl":"https://doi.org/10.1558/EQUINOX.21371","url":null,"abstract":"Finally, we re-compact this period in the presentation of Shin Buddhism by taking a step backwards in time to take note of the interaction with Zen Buddhism. This area is explored in a robust dialogue between Suzuki Daisetsu, Kaneko Daiei, Soga Ryōjin 曽我量深 (1875–1971) and Nishitani Keiji 西谷啓治 (1900–1990), all resident in Kyōto at that time. Though not published until 1985, 1986 and 1988, in three parts, the meetings between these Buddhist thinkers had of course taken place shortly before Suzuki died in 1966. The participants are all major figures in the philosophically religious explorations of Buddhism in the wider context of modern thought. Soga Ryōjin was one of the leading intellectuals of the Shin Buddhist tradition in his day. Nishitani Keiji is well known as a representative figure of the “Kyōto School,” a loose designation for that influential stream of intellectual consciousness which spanned religious denominations and universities alike in the city of Kyōto. This chapter is dedicated to analyse the dialogue of four of the most eminent Japanese Buddhist thinkers of this century, who gathered on Mount Hiei for a three-day dialogue on Shin Buddhism.","PeriodicalId":325982,"journal":{"name":"Listening to Shin Buddhism: Starting Points of Modern Dialogue","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2012-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127992782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Takeuchi published a book entitled Shinran to Gendai 親鸞と現代 (i.e.“Shinran and Modernity” or “Shinran Today”),15 of which the article published here constitutes the second chapter. In this chapter, the author discusses the news meanings that religion has achieved in such crowded and busy cities.
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These 3 chapters are an exchange between Yamabe Shūgaku 山辺習学 (1882–1944), writing rather generally on “Mahāyāna Buddhism and Japanese Culture” and C.A.F. Rhys Davids, a well-known British exponent of the Pāli or Theravāda tradition of Buddhism. The latter’s writing is marked not only by a decided loyalty to what she presumed to be the oldest traditions of Buddhism, but also by extremely high-flown, not to say adventurous language typical of some enthusiastic religious writing of her period. Yet by her literary devices she was trying to make a serious point about the status of conceptualized doctrine in Buddhism, to which Yamabe was quite able to respond. We see in the contributions of these two Japanese writers, Kaneko and Yamabe, both the opening of Shin Buddhist thinking to the wider tradition of Buddhist thought and, in their responsive formulations, their acceptance of the impact of perceived foreign expectations.
这三章是Yamabe Shūgaku(1882-1944)与C.A.F. Rhys davis(英国著名的Pāli或Theravāda佛教传统倡导者)之间的交流，他写了一篇关于“Mahāyāna佛教与日本文化”的文章。后者的作品不仅体现了她对最古老的佛教传统的坚定忠诚，而且还体现了她所处时期一些热情的宗教作品所特有的，夸张的，大胆的语言。然而，通过她的文学手段，她试图提出一个严肃的观点，即概念化的教义在佛教中的地位，对此，山部很有能力做出回应。我们可以从这两位日本作家，金子和山部的贡献中看到，他们将真宗佛教思想向更广泛的佛教思想传统开放，并且在他们的回应式表述中，他们接受了感知到的外国期望的影响。
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In the present volume the basic positions of Shin Buddhism itself, as presented by Shin Buddhist writers, are followed by some reactions from western writers. These authors were all looking at Shin Buddhism in a comparative perspective, from western starting points. While the Swiss theologian Fritz Buri (1907–1995) maintained a clear Christian position in his exploration of Shin Buddhist concepts, Alfred Bloom (1926–), who was formed in the American Baptist tradition, adopted the Shin Buddhist tradition as his own. Buri’s contribution apparently represents the first substantial comparative study of the concept of grace in the two religions. Indeed in its reflectiveness, it is an example of “comparative hermeneutics”.12 For example he explains how the structure of thought focused on salvation by grace gives rise to similar problems in other fields, such as ethics. While Buri takes significant steps in seeking to understand Shin Buddhism, perhaps not always achieving quite accurate perceptions of the relations between the teaching of Shinran and “Amida Buddhism” in general, he also resists some of the images of Christianity which seem to have been current among Japanese Buddhists (such as Suzuki Daisetsu) at the time. It may be noted that not all Christian writers necessarily expound a monolithic understanding of their tradition, for there is a complexity of positions to be found, just as there is within the Buddhist family. Buri’s essay undoubtedly formed a valuable jumping off point for later dialogical interactions.
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Alfred Bloom, for his part, seems to have “understood” Shin Buddhism so well that he became a convert and actively supported the promotion of his new faith over many years, eventually being ordained in his sixties in the Jodo Shinshu Hongwanji-ha (i.e. the denomination based on Nishi Honganji).14 He is particularly well known for his influential early mono-graph Shinran’s Gospel of Pure Grace (University of Arizona Press, 1965) which became a standard teaching resource on the subject for students world-wide. His other written contributions are extremely numerous and have appeared in various quarters such as later issues of The Eastern Buddhist and in The Pure Land, the journal of the International Association of Shin Buddhist Studies. Like the work mentioned above, the title of which interestingly includes the word “Gospel,” the article included here illustrates an early phase in Bloom’s personal interaction with Shin Buddhism.
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