Listening to Shin Buddhism

Edited by

Michael Pye [+–]

Marburg University, (Emeritus) and Otani University

Michael Pye is Professor (emeritus) at Marburg University and a visiting Research Associate of Ōtani University in Kyōto. His writings have ranged widely over problems in the study of religions, studies in Buddhist thought and many aspects of contemporary Japanese religion. His major publications include Skilful Means and Emerging from Meditation.

In the early twentieth century, The Eastern Buddhist journal pioneered the presentation of Buddhism to the west and encouraged the west’s engagement in interpretation. This interactive process increased dramatically in the post-war period, when dialogue between Buddhist and Christian thought began to take off in earnest. These debates attracted not only Zen voices but also thinkers from the Shin Buddhist tradition.

This book brings together a wide range of classic writings from the 1950s to the 1970s which have significantly influenced subsequent Buddhist-Christian dialogue. It is a companion volume to Interactions with Japanese Buddhism: Explorations and Viewpoints in Twentieth Century Kyōto.

Series: Eastern Buddhist Voices

Preliminaries

List of Illustrations [+–] xi – ix

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

In the early twentieth century, The Eastern Buddhist journal pioneered the presentation of Buddhism to the west and encouraged the west’s engagement in interpretation. This interactive process increased dramatically in the post-war period, when dialogue between Buddhist and Christian thought began to take off in earnest. These debates attracted not only Zen voices but also thinkers from the Shin Buddhist tradition. This book brings together a wide range of classic writings from the 1950s to the 1970s which have significantly influenced subsequent Buddhist-Christian dialogue. It is a companion volume to Interactions with Japanese Buddhism: Explorations and Viewpoints in Twentieth Century Kyōto .

Preface with Acknowledgements [+–] xi – xii

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

Conventions on Names, Titles and Scripts [+–] xiii – xv

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

General Introduction [+–] 1 – 12

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

Part I Early Interactions

The Buddhist Doctrine of Vicarious Suffering (1927) [+–] 15 – 26

Kaneko Daiei £17.50

Otani University

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.

Mahāyāna Buddhism and Japanese Culture (1931) [+–] 27 – 32

Yamabe Shūgaku £17.50

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.

The Idea and the Man (a response to Yamabe Shūgaku) (1932) [+–] 33 – 35

C.A.F. Rhys Davids £17.50

A Rejoinder to Mrs. Rhys Davids’ Comment (1932) [+–] 36 – 38

Yamabe Shūgaku £17.50

Editorial from 1934 (Anonymous) [+–] 39 – 40

Michael Pye £17.50

Marburg University, (Emeritus) and Otani University

Here we see that the common Japanese wish to learn from abroad at any cost was being regarded as almost treacherous in sharing such critical assumptions. And how additionally galling it must have been for many to see China, the great but at that time despised neighbour, as a possible candidate for a modern Buddhist revival, rather than Japan! Such an assumption is robustly rebutted by the Editorial, and because of the affinity of the underlying ideas we therefore include it in full immediately after the exchange between Yamabe and Rhys Davids.

Editorial from 1949 (Anonymous) [+–] 41 – 46

Michael Pye £17.50

Marburg University, (Emeritus) and Otani University

As we pick up the story after the ending of global hostilities, it seems appropriate to take some account of the way in which these devastating events are themselves reflected in the content of the journal. The previously mentioned Editorial of May 1949 provides the link. Though unsigned, this Editorial bears all the marks of Suzuki Daisetsu’s authorship, and the fact that he published an article on “Buddhism and Education” in the same issue is significant.6 In this piece, originally a talk, Suzuki does not mince his words and distinguishes sharply between the character of Shintō and of Buddhism. He distances himself from Shintō by the use of the phrase “Japanese Shinto militarists”7 (p.41) but also regards a militaristic propensity as being fundamentally characteristic of Shintō

Part II Two Presenters of Shin Buddhism

Shin Religion as I Believe it (1951) [+–] 47 – 60

Kaneko Daiei £17.50

Otani University

One detects a certain resignation about the inevitability of wars, even though conferences were being held in order to avoid them, and this sense of resignation or passivity is still found at some points in the article by Kaneko Daiei, “Shin Religion as I believe it,” also published not so long after the war (1951) and reproduced below. The question is whether the Buddhist analysis of these matters comes to rest in a pessimistic view of humankind, as some have supposed. Or is there also some well-spring of new perceptions which is able actively to transform humanity in a manner which goes beyond individual piety? On balance, while showing some sadness, Kaneko’s article stakes out a ground for the latter.

The Meaning of Salvation in the Doctrine of Pure Land 61 Buddhism (1965) [+–] 61 – 74

Kaneko Daiei £17.50

Otani University

Following Kaneko’s article “Shin Buddhism as I believe it,” we look ahead to his further article on “The Meaning of Salvation in the Doctrine of Pure Land Buddhism,” which appeared in 1965. Thus by bringing altogether three articles by Kaneko, we introduce in this volume a respected “voice” of Shin Buddhism which, bridging the tragic war years, sought to engage international attention in long-term continuity.

Goodness and Naturalness (1951) [+–] 75 – 86

Kenryō Kanamatsu £17.50

The year 1951 also saw the appearance of Kanamatsu’s “Goodness and Naturalness,”. Kanamatsu had published an English-language booklet on a similar subject shortlybefore, entitled Amitabha: The Life of Naturalness (1949). These two publications were followed in turn by his influential writing entitled quite simply Naturalness(1956) which, published in California by The White Path Society, evidently struck a significant chord in the American reception of Buddhism.

Part III Three Western Responses to Shin Buddhism

The Concept of Grace in Paul, Shinran and Luther (1976) [+–] 87 – 106

Fritz Buri £17.50

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.

Nembutsu as Remembrance (1977) [+–] 107 – 122

Marco Pallis £17.50

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.

Shinran’s Way in the Modern World (1978) [+–] 123 – 138

Alfred Bloom £17.50

University of Pennsylvania

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.

Part IV Broadening Perspectives for Shin Buddhism

Freedom and Necessity in Shinran’s Concept of Karma (1986) [+–] 139 – 160

Ueda Yoshifumi £17.50

Returning to Japanese authors, and following the impact of Kanamatsu Kenryō, we look ahead to contributions by Shin Buddhist authors who were fully cognizant of the wider discussions and debates which were beginning to take place in post-war Kyōto. Specifically, we introduce here leading articles by Ueda Yoshifumi.

The concept of the Pure Land in the Teaching of Nāgārjuna (1966) [+–] 161 – 172

Susumu Yamaguchi £17.50

A profundity is implied in Yamaguchi Susumu’s article on the concept of the Pure Land in the teaching of Nāgārjuna. Here we learn that Shin Buddhist conceptions, despite what for some may be their apparent simplicity, bear an intimate relationship to the notion of emptiness (śūnyatā ) which characterizes all Mahāyāna teaching.

The Mahāyāna Structure of Shinran’s Thought (1984) [+–] 173 – 212

Ueda Yoshifumi £17.50

Ueda Yoshifumi studied at Tokyo University’s department of Indian and Buddhist Studies, gaining his doctorate in 1948 and becoming professor at Nagoya University until 1986, after which he became the principal of Chikushi Jogakuen Tanki Daigaku 筑紫女学園短期大学, a junior college for women. He represents a voice from the Nishi Honganji denomination of Shin Buddhism, though not an official one. Indeed his extremely insightful writings make no easy reading for those who would protect doctrinal positions against any tendencies to de-literalise them.

Shinran and Contemporary Thought (1980) [+–] 213 – 232

Yoshinori Takeuchi £17.50

Osaka University

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.

Part V A Dialogue of Shin Buddhism and Zen Buddhism

Shinran’s World: A Dialogue of Shin Buddhism and Zen Buddhism (1961: published in three parts in 1985, 1986 and 1988) [+–] 23 – 276

Kaneko Daiei,Keiji Nishitani,Soga Ryōjin,Suzuki Daisetsu £17.50

Otani University

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.

Synoptic List of Text Titles

Synoptic List of Text Titles [+–] 277 – 286

Michael Pye £17.50

Marburg University, (Emeritus) and Otani University

Character List for Historical Persons

Character List for Historical Persons [+–] 287 – 290

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

Full Details of Original Publication

Full Details of Original Publication [+–] 291 – 292

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

A Note on The Eastern Buddhist

A Note on The Eastern Buddhist [+–] 293 – 294

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

General Index

General Index [+–] 295 – 306

Michael Pye FREE

Marburg University, (Emeritus) and Otani University

Reviews

…no doubt many graduate students and scholars eithe starting exploring the area, or with tangential interests in it, will find all or some of the essays an accessible way into the important set of resources that The Eastern Buddhist represents. As noted, some may find this just a stepping stone to further engagement, but others will no doubt find what they need within its pages.
Temenos, 50.2 (2014)

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Starting Points of Modern Dialogue

Michael Pye [+–]

Marburg University, (Emeritus) and Otani University

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