New Way Of Approach In Buddhist Studies

Author(s): Hajime Nakamura
Publisher: Hajime Nakamura

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RELIGIOUS STUDIES IN JAPAN
When the conservative Buddhist Order became a big organization with huge endowments, the monks did not render much service to the common people who wanted more. These monks of conservative Buddhism were apt to be very self-complacent and self-righteous. Being fond of solitude they despised the common people; they did not want to partake of the worries and sufferings of the common lot. As the protest against this kind of attitude, some religious leaders advocated a new form of Buddhism, which is known today under the name of Mahayana. They were in close contact with the common people and felt their needs. They vehemently attacked the self-complacent and the self-righteous attitude of the Conservative Buddhists.
The new Buddhism was called the Mahayana, or Great Vehicle, in contrast with the old Buddhism, which was depricated as the Hinayana, or Small Vehicle. The new Buddhism named in this manner because its system is large and vast; it can save many living beings, and its doctrine is superior. The word “maha” is explained as being comprized of these three kinds of the above meaning. Mahayana greatly stressed altruism. Mahayana Buddhists think that the Buddhas and the Bodhisattvas must devote themselves to be of service to mankind and all living beings. In China many institutions, such as hospitals, orphanages, etc., were established for philanthropic purposes, being motivated by the Buddhist spirit. Particularly in Japan, Buddhism has always emphasizes the idea of working for the people, a concern which is deeply manifested in its vast panoply of social work. Of course, the concern for social welfare can be found in Indian and Chinese Buddhism as well. But in Japan, even priests of the Ritsu sect, originally a develop ment of Theravada Buddhism, went into mundane and service activities. In the interests of benefitting mankind, monks were even allowed to accumulate money to cure the sick, to lay roads and bridges and such social practices which have been strongly prohibited by Theravada.
VI. Conclusion
So far we have discussed some aspects of the fundamental principles of ethics of, chiefly Early, Buddhism, As the writer thinks that the readers are mostly followers of St. Shinran, he would like to give a few words on this point. Although there might seem to be some discrepancies between the sayings of the scriptures of Early Buddhism and those by Shinran at the first glance, the readers will come to perceive that the above-mentioned spirit or attitude underlies the teaching of St. Shinran, if they get deeply to the philosophical basis of variously delivered teachings. He might be called the man who expected to realize the