Jain Journal 2001 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 29

JAINA STUDIES IN JAPAN
ATSUSHI UNO
The history of Jainism had remained for a long time in such a nebulous state before a critical study was commenced by western scholars, that some of the European scholars made bold to regard Jainism to be a branch of Buddhism. But by the continuous efforts of many scholars it has come to throw light upon the precious history and sublime philosophy and dynamic religion of Jainism, and it is a great pleasure for us, Jaina scholars, that enormous amount of substantial source of Jainism has come into our use and we can study many variant aspects of Jainism, independent of the traditional trend and prejudice.
Since Buddhism was introduced to Japan in the 6th century A.D. from China through Korea, it has contributed much to influence upon every aspect of Japanese spiritual culture. Since then upto the time when so-called critical study of Indology was introduced to the Japanese Academic field one century ago, our Indian studies could not but b dependent on the Chinese translation of Buddhist sources, and it is not too much to say that the survey of Indiani problems had been done only through the Buddhist sources.
According to these sources, Jainism is introduced as 'naked heretics', or nirgrantha and counted as leading school of 'six heretical schools' (satsāstrah) or of the 'sixtytwo heretics', which together with Buddhism, all represented the so-called free thinkers who were not restricted by Brahmanical thought in those days.
However, according to my opinion, it is not only in case of Jainism and Buddhism but also in any circumstances where the opponent's point of view is mentioned and criticized, that they are only used to play a supporting role for justifying the superiority of one's own theory.
In such methods as these the presentation of the opponents argument is not complete, developing inevitable contradictions, and making one's own arguments successful in comparison. This may be done both consciously and unconsciously.
Inspite of all these misunderstandings, these sources of Buddhism