RYU-DAI The First Step by Ryukoku University Digital Library

RYU-DAI, THE FIRST STEP

“The Founding Spirit” of Ryukoku University

“TheFoundingSpirit”ofRyukokuUniversityisthespiritofthe trueteachingofPureLandBuddhism(JodoShinshu).

ThespiritofthetrueteachingofPureLandBuddhismisnoneother thanthevowofAmidaBuddhaaspiringtoawakealllivingbeings fromignorancetoenlightenment.

Ignorancemeansthestateofself-centeredbeingswhocreatesuﬀeringwithoutawakeningtotruth.Enlightenmentisthestateofbeings whoaretruly atease,havingeliminatedtheself-centeredmindand awakeningtorealityasitis.

IlluminatedbythelightofAmidaBuddha’saspiration,humans becomeawareoftheself-centeredmindandarefreedfromthe inflexibleviewthatabsolutizestheirownthoughts,opinions,and valuejudgments,andfinallygainabroadandflexiblevisionofwisdom.

RyukokuUniversity,embracingtheteachingsofShinranShonin wholivedinthevowofAmidaBuddhatofollowthepathoftruth， aspirestoeducatestudentstobecomepeoplewho“seektruth,live intruth,andrevealtruth.”Thefollowingﬁveprinciplesofmind expresshowthisistobeachieved.Theseprinciplesaretheheartof thefoundingspiritofRyukokuUniversityandthefoundationofhow wearetoliveourlives.

Themindof“equality”thatrespectsalllivingbeings.

Themindof“independence”thatseekstruthandlivesintruth.

Themindof“contemplation”thatalwaysturnstoself-reﬂection.

Themindof“gratitude”thatisthankfulforone’slife,sustainedby andinterconnectedwithallotherlives.

Themindof“peace”thataspiresfordialogueandcoexistencewithallpeople.

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龍谷大学の「建学の精神」は「浄土真宗の精神」です。浄土真宗の精神とは、生きとし生けるもの全てを、迷いから悟りへと転換させたいという阿弥陀仏の誓願に他なりません。

迷いとは、自己中心的な見方によって、真実を知らずに自ら苦しみをつくり出しているあり方です。悟りとは自己中心性を離れ、ありのままのすがたをありのままに見ることのできる真実の安らぎのあり方です。

阿弥陀仏の願いに照らされ、自らの自己中心性が顕わにされることにおいて、初めて自己の思想・観点・価値観等を絶対視する硬直した視点から解放され、広く柔らかな視野を獲得することができるのです。

本学は、阿弥陀仏の願いに生かされ、真実の道を歩まれた親鸞聖人の生き方に学び、「真実を求め、真実に生き、真実を顕かにする」ことのできる人間を育成します。このことを実現する心として以下５項目にまとめています。これらはみな、建学の精神あってこその心であり、生き方です。

すべてのいのちを大切にする「平等」の心真実を求め真実に生きる「自立」の心常にわが身をかえりみる「内省」の心生かされていることへの「感謝」の心人類の対話と共存を願う「平和」の心

Thefollowingisadialoguebetween afatherandhisdaughterafterattending heruniversity’sentranceceremony.

Father:“CongratulationsonenteringRyukokuUniversity!”

Daughter:“Thanksdad.Therewerealotofpeopleatthe ceremonyandtheceremonyitselfhadareligious-feeltoit,diditnot?IsthataBuddhist ceremony?”

Father:“Thatʼsright.Thosekindsofceremonieshavea setofritualstheyobserve. (☞p.101) Thesolemn feelingwasnicedonʼtyouthink?”

Daughter:“Yesitwasverymoving.”

Father:“Actually,thatceremonyisBuddhistbutmore speciﬁcally,itisJodoShinshuHongwanji-ha.This universityhasastrongrelationshipwiththe NishiHongwanjiTemple. (☞p.65) Historically,this templeremainsoneofthemostsigniﬁcantinall ofJapanʼshistory.”

Daughter:“Ohisthatso.Waitaminutedad,whyareyou sofamiliarwiththisstuﬀanyhow?”

Father:“Didyounotice?Well,actuallyseeingthatyou willbeattendingRyudaifromthisyear,Ithought Ishoulddoalittleresearchonthisstuﬀ.

Daughter:“Wowthatisgreat!Tellmemore.IsnʼtJo¯do Shinshū?thereligionaboutHo¯nenSho¯nin?”

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Prologue



Father:“No,actuallyitisShinranSho¯nin.Youshould knowthatifyouʼregoingtobeattendingthis University!”

Daughter:“Geez,sorry...historyisnʼtmything!”

Father:“Isee.Wellanyway...”

Daughter:“SoDad,ifthisuniversityisBuddhist,does thatmeantherearealotofmonkshereat Ryudai?”

Father:“Actuallythatʼs nottrue.Manyofthestudents hereareregularUniversitystudents.Ofcourse, therearemonkshere,evenonesfromoverseas.”

Daughter: “Ohyes,Inoticedtherearemanyforeignstudentshere.”

Father:“Right,letʼssee,Ryudaihas3campuses,9departments,anadditionaljuniorcollege,withatotalof about20,000students.Thereareprobablymany kindsofstudentsherewithallkindsofinterests. Makemanyfriendsandventureintoanew world,honey.Itshouldbeexcitingwithallof theseeventsoncampus.” (☞p.91)

Daughter:“Wowdadyoureallydidyourhomeworkon thisplacedidnʼt you?Butitʼs goodtoknow whatthiscollegehastooﬀer.”

Father:“Thatʼsright.Also,atthisUniversityallincoming freshmanarerequiredtotakeacertaincourse regardlessoftheirintendedmajor.”

Daughter:“Regardlessofmajor?Whatclassisthat?”

Father:“Ibelievethatis...‘BuddhistThought.ʼ”

Daughter:“‘BuddhistThoughtʼ?IthinkIʼllpassonthat.”

Father:“Thereisnoduckingoutonthisone,itʼsmandatory!Anyway,thatclassteachesaboutRyudaiʼs ‘FoundingSpiritʼofRyukokuUniversity. (☞p.1) It isacourseonShakyamuniBuddhaandShinran Sho¯ninʼslifeandteachings.”

Daughter:“Seemshard.Honestly,Idon ʼt havemuch interestinthistopic.Whatexactlyis‘The FoundingSpiritʼofRyukokuUniversity,anyway?”

Father:“‘TheFoundingSpiritʼofRyukokuUniversityis themissionstatementbehindtheestablishment ofthisuniversity.Allprivateuniversitieshavea missionstatementanditistreatedwithgreat importance.”

Daughter: “I see.Well,sinceIenteredthisuniversityI mightaswelltakeitandmakethemostofit!”

Father:“Thatʼsthespirit!Justlikeyou.”

Daughter:“Bythewaydad,whatʼsthatbookyouʼvebeen lookingathere-and-theresincewestartedtalking?”

Father:“Ohthis?Itʼsabookthatanoldfriendwhograduatedfromthisuniversitygavetome.Itʼsentitled,RyukokuUniversity,theFirstStep:‘The FoundingSpiritʼofRyukokuUniversity.Thereʼsa lotofinformationinthisbook.Iʼllgivethistoyou, here.”

Daughter:“Sothisishowyoufoundoutalotaboutthis place.Thanksdad!”

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Let’sTurnthePageEveryone!

6 TableofContents “TheFoundingSpirit”ofRyukokuUniversity Prologue:ADialogueBetweenaFatherandhisDaughter … 3 ThePreciousLifeAsItIs………………………… 8 【Explanation】TheMindof“Equality”thatValuesAllLife …… 10 WalkingontheJourneyofLifeonFirmGround … 14 【Exp.】TheIndependentMindthatSearchesforandLivesinTruth …… 16 Pause,Reflect,Grow……………………………… 20 【Exp.】TheContemplativeMindthatAlwaysReflectsonItself … 22 TheJoythatComesBeforeThingsWeExpect… 26 【Exp.】GratitudeforBeingAbletoLivethisLife …… 28 TheMindofPeace:ThereareNoBorders…… 32 【Exp.】TheMindofPeacethatHopesforDialogue andCoexistenceBetweenPeople ………… 34 AnExplanationTheFoundingSpiritofRyukokuUniversity … 38 Conclusion,ThisistheBeginning:RyukokuUniversity'sHope … 47 TheLifeofShinranSho¯nin …………………………… 54 RyukokuUniversityʼsJourney ……………………… 65 HowtoActualizetheFoundingSpirit ……………… 85 APlaceofWorship………………………………… 85 AGuidetotheReligiousAffairsOffice(Shu¯kyo¯-bu) … 90 InstructionsonVeneration……………………… 101 Ryu-Daitrivia………………………………………… 110

Thispamphletwaswrittenwiththeintentto widelyspreadtheideaofTheFoundingSpiritof RyukokuUniversity.Theoverallstructurebegins withthePrologueinthebeginning,followedby theFiveMinds,allExplanations”discussingthe FoundingSpirit,thenﬁnallyRyukokuUniversitys hopethatisdiscussedintheConclusion.Inaddition,wehavewrittentwoversionsofthesectionon theFiveMinds,asimpliﬁedversionandonethat ismoretechnically involved.

Wehaveconstructedthispamphletsothatthe readercanstartfromanypoint,butwerecommend foronetoﬁrstreadthesimpliﬁedversionandthe conclusion.Thenifthereaderwishestolearnmore, onecanrefertotheExplanations,andfurtherthe ThoroughExplanationsinordertogetamoreindepthunderstanding.

Thisrecommendedreadingapproachisintended toshedlightonhowonecanlivealifethatis basedondeepreﬂection.Nurturinganddeveloping thiskindof“person”isRyukokuUniversity’s hope.

Withoursincerestwishes,wehopethispamphlet willservetobethereadersgoodfriendnotjustduringonestimeincollegebutalsothroughoutoneslife.

※ThroughoutthispamphletthegeneralbodywillrefertoShakyamuni Buddhaas“Buddha”whereasinthesectionsof“Explanations”wewill usetheterm“Shakyamuni.”

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ThePreciousLifeAsItIs

Ingeneral,whenwethinkoftheterm“equality”we thinkofnothavingdiﬀerencesandallthethingsbeings equaltoeachother.However,intermsof“TheFounding Spirit,”“equality”referstothatwhichisseenfromthe eyesoftheBuddha,onewhohasattainedenlightenment.

InthesutrastheBuddha (Shakyamuni) isrecordedto havestated,

……Therearelotusﬂowers,aslargeaschariot wheels,growinginthepools.Thoseofbluecolor emitblueradi-ance;thoseofyellowcoloremityellow radiance;thoseofredcoloremitredradiance;those ofwhitecoloremitwhiteradiance.Theyareexquisite,wonderful,fragrantandpure.Śariputra,the LandofPerfectBlissisﬁlledwithsuchsplendorand adornments.

(TheSutraonAmidaBuddha,intheThreePureLandSutras,Vol.1,p.5)

TheBuddha (Shakyamuni) taughtthatalllifeshinesby theBuddhaʼslightandeachofthemdosowhilemaintainingtheirindividualcharacteristics.ABuddhaisable toseewithcompassionthediﬀerencesbetweenallsentientbeings.WhenwetooreceivetheeyesofBuddha, wewillalsobeabletoseeaworldinwhichalllifeshines brightlyintheirownway.Thisisthetruemeaningof “equality.”

MisuzuKaneko (1903～1930),afamouschildrenʼs song-

8    

writerwholivedduringtheendoftheTaishōPeriodto thebeginningoftheShōwaPeriod,composesthefollowingsong.

ALittleBird,aBellandI EvenifIspreadbothofmyarms, Thereisnopossiblewayformetoﬂy.

ButthelittlebirdcannotrunongroundasIcan. EvenifIshakemybody, Icannotproduceaprettysound.

Butthebellthatcanring

DoesnotknowthemanysongsIdo.

Thebell,thelittlebird,andI Arealldiﬀerent,areallgood.

TranslatedintoEnglishbyTheCompleteworksof

Manypeoplefreelyusetheterm“equal”butatthe sametime,thosesamepeoplethinkandtreatthemselves speciallyanddifferently.Thissongattemptstoseparate itselffromthenarrow-mindednotionofegocentricityand seesthemindthatacceptsalllifeinitsvariousformsas precious.“Equality”isnottoseethattherearenotany differences.Rather,itisimporta nttorecognizeand respectthosedifferences.Sharingthismessageisthe “FoundingSpirit”ofthisuniversity.

UsingthistimewhilestudyingatRyukokuUniversity, letusreﬂectonwhatitmeanstobetruly“equal.”

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（ MisuzuKaneko,Vol.Ⅲ,JULAPublishingBureau:1984）

【Exp.】TheMindofEqualitythatValuesAllLife

■TheOnlyOnethatShines

Thedictionarydeﬁnitionofequalitydescribesitas,“withoutinclinationandbias,allthingsbeingthesame.”However, accordingtoouruniversitys“FoundingSpirit”thereisamuch deepermeaningto“equality .” Thatistorecognizeand respecteachandeverypersonslife,inotherwordsto“value alllife.”

ShinranShōningreatlyreveredtheSutraonAmidaBuddha, inwhichthefollowingisdescribedinitsdepictionofthePure LandofBliss.

Therearelotusﬂowers,aslargeaschariotwheels,growinginthepools.Thoseofbluecoloremitblueradiance; thoseofyellowcoloremityellowradiance;thoseofred coloremitredradiance;thoseofwhitecoloremitwhite radiance.Theyareexquisite,won-derful,fragrantand pure. （TheThreePureLandSutras,Volume1,p.5）

TheBuddhasworld (thePureLand) isaplacewhereallthe variousdiﬀerencessuchascolor,shape,andsizeallshine brightlyinthelightoftheBuddha,emittingeachandevery ones uniquelydistinct“onlyone”kindofcharacter.When weshineintheBuddhaslight,weas“onlyone”shinebrightlyinourindividuallyuniqueway.

■WhatTrueEqualityMeans

Thefamouschildren s song-writerMisuzuKanekomust haveawakenedtothisworldthatembracesalllife.Setsuo

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Yazaki （1947~）,whohasstudiedextensivelytheapproximately512piecescomposedbyMs.Kanekoandiscredited withintroducingtheseworkstotheworld,givesthefollowing commentaryontheabovepoementitled,“ALittleBird,aBell andI.”

Theinabilitytomovefromthestateofegocentricityto thatofselfandotherbeingonemakesthenotionof“are alldiﬀerent,areallgood”impossible.Thisnotionisonly madepossibl ewhenonedoesnotjustsimplysayall thingsaregreat,butisabletotrulysee,recognizeand nothurtalllife. （KanekoMisuzu,Shōgakukan:2009,p.93)

Whatismeantbythephrases“egocentricity”and“selfand otherbeingone”?Letusreﬂectonthisusingtheideasof compassionandaﬀectionasourguide.

ThefamousscholarofBuddhistStudiesProfessorHajime Nakamura （1912～1999）statesthefollowing:“Parentslove fortheirchild(ren)resemblesthatof‘compassionveryclosely inthattherelationshipisoneof‘aﬀectionbearingnocontradiction.”（Jihi,KōdanshaGakujutsubunkop.174）

Thereisnothingasdeepasaparentsloveforthechild:a childshappinessandsadnessbecomesthatparentshappinessandsadness.Thatishowprofoundtheheartofaparent isforhis/herchild.ButtheBuddha s Compassionisnot exactlythesameheartasthisparent.

Theparentsloveforthechild:thispurerelationshipislike thatbetweenamotherandhernewlybornchild.Butthispure heart (oftheparent) isonlypossiblebecausethatbabyis“her” child.Conversely,thatparentwillnotnecessarilyfeelthe samewayforachildthatisnothers.

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ApersonwhomIhaveacloserelationshipwithandthose whomIdonothaveacloserelationshipwith:weliveour livesbycreatingthesekindsofdistinctionsbetweenour selvesandothers.Thereisacleardiﬀerencebetweenhow wefeelaboutandtreatthoseclosetousasopposedto thosewhoarenotsoclosetous.Thoseclosetouswetreat withspecialcareandconcern.Ourloveforthemgrowsin relationtous.Thisisthemeaning behind“egocentricity.”

“Egocentricity”istoholdoneselfmostdear,itistothinkof oneselfinhighestesteem.Whenwethinkinsuchterms,even ifanotherpersonwastohavegreatjoybecauseofsomething,itisdiﬃcultforustoaltruisticallyshareinthatjoy alongsidethatperson.Wemayquicklyhavesuchthoughts as,“Whyonlythatperson?”or“Whatcant thathappento me?”Thoughtsofjealousyandenvyemergefromwithinus. Furthermore,whensomethingunfortunate happenstosomeoneelsewethinktoourselves,“Goodthingthatdidnthappentome,”andsighwithreliefwithinourselves.Thesekinds ofthoughtsandfeelingsallconstitute“egocentricity.”

Incontrasttothis,regardlessofothersbeingclosetooneor not,totreatalllifewiththesamecompassionis“equality.” Further,nothavinganyseparationwhatsoeverbetweentheheart ofselfandother,thisisthemeaningof“selfandotherbeing one.”Understandingthis,fortheﬁrsttimeonecanbejoyousof others happinessasifitisones own,andcommiseratewiththe sadnessofothersasifitisones own.Thiskindofcompassion isreferredtoastheBuddhas Compassion.Thus,wecanunderstandjusthowdiametricallyopposedtheterms“egocentricity” and“selfandotherbeingone”are.

MisuzuKanekoherselfwasraisedinaJōdoShinshū household,whichiswhymanyofherpoemsshowelements

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ofShinranShōnin s teachings.ShinranShōninexplains AmidaBuddhasvastandinﬁnitecompassioninaversehe composed.Itstates,

Seeingthesentientbeingsofthenembutsu Throughouttheworlds,countlessasparticles,intheten quarters,

TheBuddhagraspsandneverabandonsthem, Andthereforeisnamed“Amida.”

（TheCollectedWorksofShinran,VolumeIhereafter,CWS,p.347）

Additionally,inhisexplanationoftheterm“sesshu,”Shinran Shōninwrites,“Setsumeanstopursueandgrasptheonewho seekstorunaway.”ShinranShōninexpressesgreatjoyofthe Buddhas CompassionandwarmlightbyexplainingthatAmida cannotsimplystandidlybyandnotsaveeventhosewhoturn theirbackonandshunAmidas wishtosavethem.

ShinranShōninsought,“apaththatleadstofreedomfrom thesuﬀeringoflife-and-death.”（LettersofEshinni) Then,upon encounteringthelightofgreatCompassionthat“cannotsimplystandidlybyandnotsave” (alsoknownasAmidasPrimalVow) ShinranShōninwasabletoawakentotheunderstandingthat thislimitedlifethatendsindeathisnotlivedinvain,thatone continuesontoanunlimitedlifeinthePureLand.Inthe presenceoftheCompassionatelightthat“cannotsimply standidlybyandnotsave,”ShinranShōninteachesthatall areequallyandvenerably“fellowpracticers (oftheNembutsu way).” （Rennyo’sLetters1-1）

Hence,thislifejourneywheretheabundantlightshineson usembracingusjustasweareispreciselywhatismeantby “themindof‘equalitythatvaluesalllife.”

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WalkingontheJourneyofLifeonFirmGround

Anastronaut,afterbeinginspaceforsometimeand returningtoEarth,isrecordedtohaveremarked,“How greatitisthatthereisgroundtowalkon.”

TheRussianastronautGeorgiShonin （1935~1997） statesthefollowing,

Ionceagainstoodonearthʼs ground.Seeingthe earthIwasovercomewithjoy.Thesoftsnowslightlycoveredtheground.BeforeIknewit,Iwas rollingintheground, huggingtheearth,pressing mycheekagainstit.

（Chikyū:HahanaruhoshiTheHomePlanet〕,Shōgakukan1988）

Thespaceofnogroundknownaszerogravity:At ﬁrstitseemslikethereisfreedomconsideringthatone canfreelymoveabout,butactuallyitisnoteveneasyto standupstraight.Fortheseastronautswhocamehome afteralongjourney,thesheerexistenceoftheEarthʼs groundwascauseforthegreatestjoywithinthem.For ushumans,whenwehaveaﬁrmsupporttowalkon, thatisouropportunitytoriseup.

Thesameistruewhenatschooloratwork.Itiscommonforustothinkthatwearealwaysincontrolof everythingthathappensinourlives,butinrealitythat isnotthecase.Wemaysuddenlybediagnosedwithan illnessthatwenevercouldhaveimaginedwouldhappen

14    

tous.Orinablinkofaneye,ourrelationshipwithanotherpersoncancrumble.Theremayalsobetimeswhen weexperiencefrustrationsthatshakeustoourvery core.

Inthosetimes,whenwearefacedwithadversitiesso greatthatwearepowerlesstoovercomethem,itisnot ludicroustothinkthatjustlivingisitselfatortuous ordeal.Whenthathappens,justwhatexactlycanserve tobeour“lifesupport”?

ShinranShōninusesa metaphor“thegreatground”to describetheBuddhaʼsVowthattriestosaveallbeings. Hethenexplainsthatthehappinesswefeelwhenwe liveourliveswalkingonthisgroundis“greatjoy.”

“Independence”:Ironically,thismeansnottolivelife solelybyoneʼsownpower.Wearepeoplewithmanylife questions,wehavetimesofloneliness,andwehaveanxietiesandworriesaswenavigateourlivesinbetweenlife anddeath.Butitispreciselybecausewearethisway thatweneed somethinggreatthatwillﬁrmlygroundus. Thisiswhatthe“FoundingSpirit”teachesus.

Awakeningtotheexistenceofaﬁrmandstable groundandthenlivingourliveswithagrounded,unworried,happy,andconﬁdentmind,thisis“theindependent mindthatsearchesforandlivesintruth.”

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【Exp.】TheIndependentMind

thatSearchesforandLivesinTruth

■TheImageofIndependence

“Independence”generallymeans“tonolongerbecome dependentonsomeoneelse,”or“torefrainfromborrowing supportfromothers,anexistenceofnotrelyingonothers.”

（NihonKokugoDaijiten,2nd edition) Atanyrate,independenceis theimageof“notbeingcontrolledbyanythingoranyone,and notrelyingonanyoneoranythinginordertolive.”Becoming “independent”ofourparentsandsociety,thesearethecommonmodernusagesoftheterm.Further,thisisregardedto beanindispensablesteponemusttakeinlifeashe/she entersadulthood.Therefore,whenwesaythatoneis“still relyingonthesupportofsomeoneelse,”wetendtothinkthat personisstillimmatureinhis/herdependency.

Butontheotherhand,ifitispossibletoliterallyfollowthe phrase“torefrainfromborrowingsupportfromothers”when weliveourlives,thisisnotnecessarilyisaneasythingto do.Often,thereisagapbetweenthe“independence”we seekinschooloratworkandtherealityofthings.

■LivingwithinourRelationshipswithOthers

TheEmergenceofBuddhism2,500yearsagoinIndia: ThemostbasicfoundationofBuddhismis“codependentarising (Skt.pratītyasamutpāda).”ShakyamuniBuddhasearchedfor thecausesofsuﬀeringinlifesuchas“life,oldage,sickness,

16 【】     

 

anddeath.”Hefoundthathumansufferingwascausedby humanattachmentandignorance.Heidentifiedthetrue causeofhumansufferingandalsothewaytosolvethisproblem.Shakyamuniclarifiedtherelationshipbetweencauseand-effect,otherwiseknownas“codependentarising.”

Astimepasseson,theteachingof“codependentarising” developsfurther,emphasizingtheideaofinterrelatedness andthat“allthingsexisti nrelationtoothers.”Whatatﬁrst seemslikethis“self”thatexistsindependentlyfromall“separate”entities,isinfactnecessarilyintertwinedwiththem, existingsolelywithintheserelationships.Thisispreciselythe truenatureofthisworld.

Fromthis,wecanseejusthowgreatlydiﬀerentarethe meaningsbetweentheBuddhistnotionof“self”andthemodernusageoftheterm“independentself.”

■AGreatReliance

InvariousBuddhistworksarerecordedShakyamuni Buddhastalksontheissueof“independence.”

Ananda,inthiswaypracticingmonksusethemselvesas ifanislandrelyingonthemselvesandnotothers.The DharmaistheirislandandtheyrelyontheDharmaand notonanythingelse.

TranslatedbyNakamuraHajime:Buddha’sFinalJourney （ fromMahāparinirvāna-Sūtra2-26，IwanamiBunko,p.63）

Thisteachingisusuallyreferredtoas“relyingontheself

17   

andDharma,”and“thelightofselfandDharma.”Here Shakyamuniusesanislandasametaphorandexplainsthat weshould,“relyontheselfandtheDharmaandnotonanythingelse.”Althoughitmayseemthatheissuggestingnotto relyonthestrengthsofothers,thisisactuallynothispoint.

Thestatement“relyontheself,”hereisreferringtothe “self”thatisgroundedinthe“trueteaching”thatisgivento usbyShakyamuniBuddha.Ifonedoesnotknowthetruthin codependentarising,thatpersonplacestheselfinaworld closed-oﬀfromothers.Further,ifonedoesnotknowof AmidasVow,thatpersonmeandersaﬂoatinthedarknessof thevastandopenoceanknownastheworldofdelusion.

Shakyamunithustaughtthattheselfthatcomestobe groundedintheDharmaisthetruemeaninginreliance.

■TheTrueMeaningofIndependence

ShinranShōnindeeplyrecognizedthatthetruenatureof theselfisonethatisunabletoescapefromhis/herinnermostdesiresandattachments.Andwithinthishelplessness andpowerlessnessfoundwithinhimself,ShinranShōnin encounteredAmidas Vow,whichcontinuallycalledoutto himsaying,“BecauseofwhoyouareIcannotstandidlyby andnotdoanything!Imustsaveyou.”Shinranexpresseshis greatjoyinthe“Postscript”ofTheTrueTeaching,Practice, andRealizationofthePureLandWay.Hestates,

HowjoyousIam,myheartandmindbeingrootedinthe Buddha-groundoftheuniversalVow,andmythoughts

18 【】     

 

andfeelingsﬂowingwiththedharma-ocean,whichis beyondcomprehension!

ShinranShōnin,whenhestates,“myheartandmindbeing rootedintheBuddha-groundoftheuniversalVow,”explains thatheawakenedtoagreatlysettledmindandastateofjoyousness.Heisnowabletolivelifeinvigoratedandviviﬁed.

TheastronautswhoreturnedtoEarth,awakenedanewfoundappreciationforthegroundthatalwayssu pported them.

Thephrase,“independentmindthatsearchesforandlives intruth,”meansthatoneawakenstothetrueteachingthat supportstheselffromhis/herverycoreandessence.Using thisteachingasones ﬁrmgroundashe/shewalksonthe journeyoflifeisthetruemeaningofthemindof“independence.”

19   

（CWS,p.291）

Pause,Reﬂect,Grow

Letusbeginthissectionwithaverse.

Peopledonʼtspeakofthegoodinothers Andendlesslyspeakfreelyofotherpeopleʼsfaults. Suchishumanityʼsnegativenature.

ThissongwascomposedbyMs.WarikoKai （1868~1962）,oneofthefoundersoftheKyotoWomenʼs University.

Ms.KaiistheoldersisterofRev.ZuigiAshikaga, （1871~1944）whoservedastheﬁfthpresidentofRyukoku University.WhilebeingoneofthemostinﬂuentialadvocatesonwomenʼseducationinJapan,Ms.Kailivedalife oftruthlisteningtotheBuddhaʼsVowandteachings.We canseeherintrospectivenaturefromthisverse.

Asmentionedinthissong,ratherthantocompliment andcommendotherpeopleʼspositiveactionsandtraits, weconstantlyseekoutthenegativeactionsandtraitsin others.Whensomethinggoodhappenstootherpeople webecomeenviousandwhensomethingbadhappensto themwebecomedelighted.Isthisnotactuallythemost negativeaspectofourselves?

Itiseasytoidentifythenegativetraitsinotherpeopleʼscharactersbutitisdiﬃculttobecomeawareofour ownnegativetraits.Evenifitisnottrue,negative rumorsaboutothersareentertaining.Ontheotherhand, whentherearenegativerumorsaboutus,evenifthey

20    

aretruetheyareveryunpleasanttohearabout.From this,wecanseejusthowselﬁshweare.

Thisiswhoweareandtheonlywaytolearnabout ournegativecharactertraitsistolistencarefullyto thosearoundus.Buttheinstantwehearthesethings beingpointedouttouswebecomeenraged.Sothen, whatshouldwedo?

LetuslistentoanotheroneofMs.Kaiʼspoems.

Uponscoldingthestudent, IrealizeIshouldbescoldingmyselfatthattimefor thatsamething,

Howembarrassingisthisself!

Thisisapoemthatexplainsthatbeforeoneadmonishesachildinordertoteachthatchildalesson,onemust him/herselfﬁrstgetadmonished.Wecanseethepointof awakeningtomodesty.Thiswillnaturallybecomemore evidentasweproceedinourdiscussionof“Founding Spirit.”

Thepeoplewehavecomeacrossovertheyearsand thepeoplewewillmeetfortheﬁrsttimeinthefuture, pleasetrymeetasmanypeopleandconversewiththem. Andattimes,takeamomenttopause,reﬂect,andmove forwardinsmallsteps.

Whenwereﬂectonourselvesandlookwithin,wepave thewayforfurthergrowthandimprovement.

Maythereaderhavemanypositiveencountersinthe comingfuture!

21   

【Exp.】TheContemplativeMindthat AlwaysReﬂectsonItself

■WhatitMeanstoLearnBuddhism

ShakyamuniBuddhawasbornaprinceintheShakyaclan andbeinginroyaltyhislifesawfewhardships.Heevenhad awifeandchild.Butuponleavinghiscastlegroundsone day,heencounters“oldage,”“illness,”and“death,”thesufferingsthatallhumansface,promptinghimtoseekasolution tothisexistentialproblem.ShinranShōninalsosought,“a paththatleadstofreedomfromthesuﬀeringoflife-anddeath.”Furthermore,RennyoShōnin (1415~1499,the8thChief AbbotoftheHongwanji) isalsosaidtohavestatedthatinthis worldwhere,“deathcomestoyoungandoldalikewithout discrimination…thematterofgreatestimportanceofthe afterlife.”（LettersofRennyo,p.121）

Thus,tolearnBuddhismmeanstoembarkonthepaththat resolvestheproblemoflifeanddeath,thesuﬀeringofalllife.

ShinranShōninfortwentyyearsundergoesrigorouspracticeandstudyonMt.Hiei.Attheageof29,heencounters HōnenShōnin （1133～1212）.UnderHōnenShōnins tutelageShinranShōninawakenstotheunderstandingthatheis livingintheworkingofAmidaBuddha s Wisdomand Compassion.

Howshouldhumansdie?Howshouldtheylive?Intheface ofthismostdiﬃcultproblem,ShinranShōninlearnsfromhis teacherHōnenShōninthat“thefoolishpersonattainsbirthin thePureLand,”andfurtherthatoneshouldwalk“thepathlivingasafoolishperson.”Learningfromhowhelivedhislife,

22 【】      

wetooshouldseekandunderstandtheimportanceofthe pathwhere“thefoolishpersonattainsbirthinthePureLand,” and“livingasafoolishperson.”

■BecomingaFoolishPerson

Whatdowemeanby“becomingafoolishperson”?In regardstothisRennyoShōninsaysthefollowing,

Itiseasytoseetheevilsinothersbutyoudonotremembertheevilyouhavecommittedyourself.Ifyounotice thatyouhavecommittedsomeevil,itmust havebeen verygrave.Thinkingthus,youshouldcloselyexamine yourmind.Youshouldplacedeeptrustinwhatothersay, foryouhardlyremembertheevilsyouhavedone.

(ThusIhaveHeardfromRennyoShōnin,trans.HisaoInagaki,p.93)

Itisdifficultforpeopletorealizethenegativeactionsthat theymaycommit,andconversely,itisveryeasyforusto identifythenegativeactionsofothers.Butitisalsonotan easytaskforanotherpersontotellmeofmynegative actions.Evenifsomeonedoespointthemouttome,itisdifficultformyselftoacceptresponsibilityandrecognizethose problems.Whenotherspointoutthenegativeaspectsofmy character,Imayburstinfieryanger,whichmayresultinme fightingwithothers.Asaresult,graduallyotherpeoplestop lettingmeknowaboutmynegativeactionsandhowIcan sometimesbetowardsothers.

Shan-tao（613~681）,oneofthePureLandMastersgreatly respectedbyShinranShōnin,states,“Allofourevilactions andwrongdoingswedeemtobegood,andweviewother

23   

peoples actionsthatarenotnecessarilywrongasalways beingatfault.”（Kangyōshijōsho／JōdoShinshūSeiten:Shichisohen 《Chūshakuban》p.392) Shan-taoexplainsthathumanbeingsare pronetothisideaof“self-righteousnessandthewrongnessof others.”Tolivethepathofafoolishpersonistocalmlyyet sternlyquestionthisfoolishselfthatwantstothinkitis “alwaysrightandjust.”Simplyput,wemustreﬂectonwho weare.

■TheJoyousPath

ShinranShōninstatesthatapersonshould“carefullytake measureof (ones) owncapabilities.” (CWS,p.116)

Thefollowingwordswerefoundatalocalbulletin:

Likespring,haveawarmheartwhenmeetingsomeone, Likesummer,haveﬁerydrivewhendoingwork, Likeautumn,haveacoolmindwhenthinkingabout things,

Likewinter,bebitinglysternwhenadmonishingone s self.

Itisextremelydiﬃculttobecriticalofonesself.Itisdown rightterrible.ButShinranShōninfoundthatbyawakeningto one s ignorantnature,thatpersoncan,fortheﬁrsttime, becometrulygratefulofAmidas Compassion.Livingasa foolishpersonbutwiththeBuddha,onecanlivefreelyand naturallywithoutputtingupanyfrontsorfacades.

Isthereaderfamiliarwiththeterm“dōraku”?Thesedays thetermreferstoapersonwhoisnotwellbehavedoralazy person,butoriginallythistermreferredtoenjoyingapastime

24 【】      

suchasteaceremonyandkendo,Japaneseswordsmanship. Whateverthepastimeorpractice,apersonwholivesthat activitytothefullestcanenjoyittruly.ShinranShōninlived theBuddhistpathtothefullestas a“ foolishperson”and hence,hewasabletolivejoyfully.

■LookingattheSelf

WhenweconsidertheChinesecharacterfor“naisei内省,” the“sei”meanstolookverycarefully,asiflookingatsomethinginthefar-oﬀdistancewithﬁxedeyes.Whenwelookin thisway,oureyesbecomesquinty,allowingforbetterfocus. Whenwetalkabout“contemplation,”wearetalkingabout lookingwithinonesselfinsuchawayasthis.

Butitisnoteasytolookwithinourselves.Thisisbecause wehavethoughtsofdelusionwithinusthatdarkenourvision. Thoughitisimportanttoreﬂectonouractionsthemselves, wemustalsofocusourattentionontheblindpassions (delusionalthoughtscausedbyourignoranceandattachments) thatareat thefoundationoftheseactions.

Inordertodothis,wemustﬁrsttrytothebestofourability,toletgoofthefeelingthatwewanttoprotectourfeelings.Then,beingilluminatedbytheBuddhas teachingof truth,wecanunderstandjusthowimportantitistoseeour truenaturesjustastheyare.Thisiswhatismeantby“contemplation.”

Thiskindofcontemplationispossibleonlywhentheabundantlight (oftheBuddhasteachings) shinesuponus,embracing usjustasweare.Thisiswhatthe“FoundingSpirit”teaches us.

25   

TheJoythatComesBeforeThingsWeExpect

Sincechildhoodwearetaughttobeappreciative. Showingappreciationisnotsomethingwecanforceourselvestodoeasily.Howthendoesthefeelingofappreciationcomeabout?

TheJapaneseword“arigato”thatexpressesgratitude inapersonactuallyoriginallycomesfromtheadjective “arigatai”orbeing“thankful.”“Thankful”inJapaneseliterallymeans,“Howrareitis,”expressingthatthepresentfortuitousconditionsthatoneisinhascomeabout fromararesetofcircumstances.Recognizingtherarity ofthesecircumstancesandthatgivennormalconditions thesethingsarenottobeexpectedistheessentialmeaningofbeing“arigatai.”

AfamousChineseproverbstates,“Rememberthe sourceasyoudrinkthewater.”Thisproverbteaches thatasonedrinksacupofwater,thatpersonshould thinkaboutallofthesteps,measures,andeﬀortsmade tomakeitpossibleforonetobeabletonowdrinkthat cupofwater.Forus,drinkingacupofwaterismatterof turningonthefaucet.Wehavecometoexpectthat wateriseasilyaccessible.Butisthatreallytrue?Thejoy thatwearedeprivedofinlifeisperhapsduetoouremotionsbecomingdesensitized.

DuringtheperiodbetweentheMeijiandearlyShōwa （1842~1930）,therelivedinthedeepfoldsofamountaina personbythenameofAshikagaGenza,adevoutJōdo ShinshūBuddhist.Asafarmerwhoworkedintherice ﬁelds,hewouldoftenreturnhomewithmuddiedhands andfeet.Ashewouldwashhishandsandfeethewould

26       

expressdeepappreciationforthembysayingthenembutsuphrase,“Namandabu,Namandabu (anabbreviationof thephraseNamoAmidaButsu,whichmeans ‘I takerefugein AmidaBuddhaʼ).”Hisgrandsononceaskedhim,“Grandpa, whydoyouworshipyourhands?”Genzareplied,“Iam over80yearsoldandIstillhavetheprivilegetohave thehealthtoworkusingmyhands,Iamtrulygrateful. Thehandsyoureceivefromyourparentsarestrong indeed.Evenafter80yearsoflife,Ihavenʼtoncehadto replacethemlikeIdowiththepartsofmyfarming tools.”

Thetoolsafarmerusesgetwornovertimeorbreak whilebeingused.Butthehandsgivenbyoneʼsparents aremuchmoredurableandinvaluablethananyfarm tools.Genzathusexpressedhisjoy.

Howdoesthereaderfeelwhenreadingthisepisode?

IsGenzaweird?Perhapsitisalittlepeculiarforoneto worshiphishandsandfeet.ButGenzaʼsjoyexpressedin thisstoryisajoyweintodayʼsagetendtooverlookor ignore.

Genzaʼs spiritedemotionisnotonlythe“Founding Spirit”butitisalsotaughtinthetrueteachingcalled JōdoShinshūBuddhism.Theabundantlight (ofthe Buddhaʼsteachings) shinesuponusembracingusjustaswe are,showingusnottotakeanythingforgranted.By awakeningtothisunderstandingthereariseswithinusa senseofdeepgratitudeforbeinggiventhisopportunity calledlife.

27   

【Exp.】GratitudeforBeingAbletoLivethisLife

■AmidaBuddhasWish

WehavejustintroducedtoyouastoryofGenza,aJōdo Shinshūfollowerwhoexpressedgratitudeforhisownhands andfeetbysayingthenembutsu.Inthissection,wewilltalk alittlebitmoreabouttheJōdoShinshūteachingthatGenza foundpeacein,andalsoaboutthismindof“gratitude”that developswhenfollowingthisteaching.

ShinranShōnin,whowidelyrevealedthetrueteachingof JōdoShinshū,explainstousthatitisAmidaBuddhasgreat wish,hope,orwhatisspeciﬁcallyknowninthistraditionas thevowthatisgiventoeachandeveryperson.Thatwishis noneotherthanthe“FoundingSpirit,”whichis,“todeliverall sentientbeingsfromtherealmofdelusiontothatofenlightenment.”Thiswishspringsforthfromtheceaseless CompassionoftheBuddha.AmidaBuddhaswishsays,“Iwill notabandonyoupreciselybecauseofyourconditionasan ignorantperson.Withallofmypower,Iwilldowhateverit takestomakeyouaBuddhathatescapesthisworldofdelusion.”

Howisitthatwegothereintheﬁrstplace?Towhereare wegoing?WhathappenstomeafterIdie?Althoughthese questionsareveryimportantissues,theyarealsoquestions whoseanswerscannotbesolvedbyonesself.TheBuddhist scripturesrefertolifeitselfasbeing,“likeahelplesslograft beingtossedaboutatseainarelentlessstormwithchoppy waves.Thereisnothingitcandobuttosimplyrideitout.”

28 【】    

AmidaBuddhaswish,“todeliverallsentientbeingsfrom therealmofdelusiontothatofenlightenment,”resolves everyones concernsandworriesaboutlifeandthefundamentalproblemsofexistence.Amidavows,“Iwilltakeyour placeandsolvethesegreatproblemsandconcernsoflifefor you.”

ThesepeoplewhoarenowsupportedbytheBuddhaswish nolongerlivewithoutpurposeormeandervainlythrough lifes journey.Eachpersonisgiventherareandinvaluable opportunityto,“livefullyyetwitheasetowardsthePure Land,”and,“attainthehighestenlightenmentthatisthelife oftheBuddha.”Onecannowlivecomfortablywithoutanxiety andworryandthen,onecancompletelifesjourneywithout anxietyandworryaswell.

■TheMindofGratitudein theFoundingSpirit (JōdoShinshū)

FromtheteachingofJōdoShinshū,justwhatdoesitmean bythephrase,“gratitudeforbeingabletolive thislife”?

Thereisinthepremiseofthisphrasetheunderstanding thatweareabletolivewithinAmidaBuddhaswishandthat weareweareabletolivealifewherewewillbecome Buddhasourselves.Inotherwords,webecomegratefulfor theBuddhasbenevolencethatvowstosaveallbeings.This “gratitude”iswhatthe“FoundingSpirit” (JōdoShinshū) teaches us.

ShinranShōnintalksaboutthismindofgratitudetowards theBuddhas benevolenceinhisvariousworks.Onesuch workisthe“Ondokusan,”HymnofBenevolence,locatedin

29   

hisWasanorHymnsinJapanese.Itreads,

SuchisthebenevolenceofAmidas greatcompassion,

Thatwemuststrivetoreturnit,eventothebreakingof ourbodies;

Suchisthebenevolenceofthemastersandtrueteachers,

Thatwemustendeavortorepayit,eventoourbones becomingdust.

(CWS,p.412)

ThishymnexplainsthatoneshouldrepaytheBuddhawith his/herentirebodyandbeing,foritisAmidasbenevolence thatpromisestosaveallbeings.Further,weshouldshowour gratitudetoShakyamuniBuddhaandalltheotherPureLand Masterswhoclariﬁedthisteaching,passingitdowntous throughthegenerations.Weshouldexpressourgratitudeto thepointthatourbonesturntodust.

Suchgraphicimagesas“breakingbodies”and“bones becomingdust”maybealittleoﬀ-putting,butitgoeswithout sayingthatShinranShōnininnowayistellingustodothis literally.Nevertheless,hispointistos aythatthereisno amountofrepayingonourpartthatwillsuﬃceintermsof matchingwhathasbeendoneforus.ShinranShōnin expressesthathisencounteringoftheBuddhasbenevolent vowisnothingshortofdeepandprofoundjoy.

■OpenandFlexiblePerspective

ThemindofgratitudeinJōdoShinshūmentionedinthe lastsectionexplainsthe“gratitude”towardsAmidaBuddhas

30 【】    

benevolencethatsavesallbeings.Thisprofoundcontentof “gratitude”istalkingaboutmuchmorethanjusttherealmof moralityandethics,whichaddressesthatweshouldexpress appreciationtowardssuchthingsasthefoodthatwehave beengivenortoMotherNature.

Butontheotherhandthiskindofreligiousjoydoesnot disregardaltogethertheappreciationwemighthaveofthe thingsandeventsinourdailylives.The“FoundingSpirit” saysthefollowing.

IlluminatedbyAmidaBuddhas wish,ouregocentricity becomesclearer.Then,fortheﬁrsttimewebecomefree ofouruncompromisingthoughts,viewpoints,andvalues, givingwaytoagentle,ﬂexible,andsupplemind. (p.1)

AwakeningtotheBuddhas vowtosaveallbeings,one alsounderstandsthatmyverybeingistheobjectofthe Buddhaswishto“saveallandnotabandonanyone.”Further, whenoneawakenstohis/herownegocentricity,that person willresponddiﬀerentlynowinthosesituationsthatinvolves him/her.Thatchangemeansthepersonwillbemoreopen andﬂexibleinonesviews.

Whenwecanﬁndgenuinejoyandgratitudeineventhe simpleandtrivialthingsinlife,ourliveswillbecomeeven moreenrichedthanbefore.ThestoryofGenza,whorecited thenembutsuinordertoexpresshisappreciationforhis handsandfeet,isananecdotalexampleshowingjusthow richoneslifecanbe.

31   

TheMindofPeace: ThereareNoBorders

TheformerBeatlesmemberJohnLennon (1940~1980), whowasshotandkilledbyahoodlum,inhissongentitled“Imagine,”singsthefollowingwords,“Imagine thereʼsnocountries.”

Ifwelookatamap,countriesaremarkedapartby bordersandgivendiﬀerentcolorstotellthemapart.But astimepasses,theshapesofthosecountrieschange.Just asthecasewiththeBerlinWall,thesymbolicdemarcationbetweenEastandWestGermanybuteventually torndowninNovemberof1989,countriesandborders aremereconstructsofhumandesires.

InSeptemberof1992,theﬁrstJapaneseastronaut MamoruMōri (1948~) returnshomeafteranexpeditionin space.Inaninterviewhestatesthefollowing,

Earthreallydoesnothaveanyborders.JustbylookingatJapanonecanseeitsneighboringcountries. SeeingEarthasawholeisnothingshortofhuman evolution.

Earthasborderlessandofonebody;suchtestimony madefromspaceistrulywordsofwisdom.Nevertheless, thereareundeniablyinvisiblewallsspanningacrossthis Earth.Political,economical,andreligiousstrifebetween countriesandpeopleshaveexistedsincethedistantpast tothe21st century.

32        

Inthefar-oﬀcountryofIndia,atthetwilightof ShakyamuniBuddhaʼslife,theShakyaclantowhichthe Buddhawasapartoffacedextinction.Akingofthe neighboringcountry,hearingthattheShakyaclanmade slanderousremarksaboutthebirthofhismother,massacredtheclaninretaliation.Thesekindsofatrociousincidentsstilloccurtoday.TheBuddha,whowishedfor peace,saysthefollowing,

Inthisworld,hatredis neverappeasedbymore hatred.Wemustthrowawayhatred.Thisisaneternaltruth. (Dhammapada,Chapter1〔5〕)

Theendlesschainofholdingagrudge,angerand hatredwillonlydeepenthesuﬀeringandmisery.There isnopeaceandeaseinthisvaineﬀort.Havingsaidthat, itisnotquitesoeasytoputanendtothosegrudges, anger,andhatred.

WhatShakyamuniBuddhaistryingtoshowhereis theimportanceof“compassion.”Tothosewhomayhave diﬀerentviewsandvaluesfromoneʼsselfandmayeven challengethoseviewsandvalues,itispointlesstosimply reassertoneʼsselfoverandoveragaintotryandpersuadethemtounderstand.Developingcompassionfor otherswithinoneʼsselfisthewaytotranscendgrudges, anger,andhatred.Compassionisthepathtopeace.

TheBuddhaʼsteachingofthe“FoundingSpirit”applies equallytoustoday.

33   

【Exp.】TheMindofPeaceThatHopesfor DialogueandCoexistenceBetweenPeople

■TheEndoftheShakyaClan

KośalaisanancientnorthIndiankingdomthatthrived sometimeinthe5thor6thcenturyBCEandruledoverthe Shakyaclan.InKośalatherewasakingbythenameof Prasenajit,whoaggressivelysoughtaprincessfromthe neighboringcountrytowhichtheShakyaclanruled.

TheShakyadidnot particularlycareforPrasenajitsarrogantcharacter,buttheyalsoknewiftheyrejectedhisoﬀer hewouldreturnagainwithanarmy.Duringthistime,oneof theclanseldersnamedMahānāman,hadanextremelybeautifuldaughterwithoneofhisservants,ataboononetheless. However,wantingtopreservetheirclan,theShakyashidthe identityofthedaughteranddecidedtogiveherhandinmarriagetotheking.MahānāmantellskingPrasenajit,“Thisis ourdaughter,we shallbecomeyourparents.”

Prasenajitacceptedtheirdaughterashisprincessandthe twogavebirthtoachildnamedVirūdaka.Onetime,when Virūd . akawasayoungboy,hisfathertoldhimtovisithis mothershome,whichthefatherbelievedtobethecastlein Kapilavastu.However,theShakyaclan,knowingofthemotherstrueidentityandwhereshewasraised,humiliatedand shamedtheyoungprincebytellinghimthetruth.

Onanotheroccasion,whileplaying,theyoungVirūdaka accidentallydirtiesaseatthatwasspeciallyplacedinhomagetoShakyamuniBuddha.Seeingthis,somepeopleofthe Shakyaclanbecameveryangrywithboy,scoldinghimin

34 【】           

publicsaying,“Youdirtysonofaservant!”Theyproceededto beattheboywithastickknockinghimtotheground. Humiliatedandhurt,Virūd . akabecameresentfulofthe Shakyas,vowingtogethisrevengesomeday.

Astimepassed,Virūd akabecameking.Beingcleverly encouragedbyhisloyalservantsoftheBrahminclass,and afterawaitingmanyyearstoreleasehisresentment,heﬁnally senthistroopstothecountryoftheShakyaclan.

WhileenroutetothecastleofKapilavastu,thecapitalof theShakyaruledcountry,kingVirūdakanoticesShakyamuni Buddhasittingunderadeadtree.Shakyamunisaystothe king,“Theshadeofourrelativesiscool,muchbetterthan anyoneelses.”RealizingthatShakyamuniasarelativewas expressingconcernforhissaftey,Virūd . akapullshistroops backandcallsoﬀtheattack.

Soonafter,Virūdakaonceagainassembleshistroopsto attacktheShakyaclan. OnhiswaytoKapilavastuheonce againﬁndsShakyamunisittinginthesamespot.Thistime Shakyamunisays,“IamworriedabouttheShakyapeople.” Hearingthis,Virūd . akaonceagaincallsoﬀhisattack. However,onathirdcampaignattempt,Shakyamunisensed thatthistimearoundhewouldnotbeabletopersuadethe kingtostopandthathisclanwassoongoingtobewiped out.Shakyamunidecidednottowaitunderthetreeashedid before.

UnderattackatthecastleofKapilavastubyVirūd . akas troops,theShakyaclandesperatelytriedtoﬁghtbackby shootingarrowsattheirenemy.Butasstrictobserversofthe Buddhasvinayateachingnottoendlife,theycouldnotkill theenemysoldiers.

35   

ThenkingVirūd . akayells,“OpenthegatesorIwillkillevery lastpersonwithinthesewalls!”Ignoringthesewordsofintimidation,abraveyoungboyoftheShakyaclanstandsupand commitsanactofheroismbykillingsomeoftheenemy sodiers.Appalledofhisactionsbecauseoftheirrulenotto kill,theShakyabanishedtheboyfromtheirclanfortainting theirhonor.

“Shouldweopenthegatesornot?”Weighingthecircumstances,theShakyaclanﬁnallyadmitteddefeatandopened theirdoors.Thekingandhistroopsrushthroughthegates andwithouthesitationbegintomassacreeveryonewithinthe castle.

Atthattime,theclanelderMahānāman,whowasthe grandfatherofthenowking,begstohisgrandsonsaying,“I willnowgotothelake.WhileIamunderwaterletthosewho arestillaliverunawayandletthemlive,please!”Theking agreesandMahānāmanproceedstogounderwater.Butas timegoesonMahānāmandoesnotemerge.Sensingsomethingpeculiarthekingsendshissoldierstosearchforhimin thewater.TheyeventuallyﬁndMahānāmandeadunder water.Hetiedhishairtotherootsofatreeanddiedthere.

Thekingwasregretfullofthedeathofhisgrandfatherbut heneverthelesscontinuedhiscampaignofmassacreingthe restoftheclan.ThisishowtheShakyaclancametoanend. (Ekottarāgama,Chapter32〔2〕)

■CultivatingaMindofPeace

OneofBuddhisms keycharacteristicsisthatitteaches abouttheprincipleofcausality.Thereisnowaywecan deleteorchangethepast.Denyingthepastandsimplylook-

36 【】           

ingatthepresentorinthiscase,simplycriticizingking Virūdakaforhisactionswithoutlookingatwhatcausedhim todothis,willnotbringaboutapropersolution.Sothen, whatshallwedo?

ShakyamuniBuddhasatunderatreeandwarmlytriedto reachouttothefuriousVirūd . akabecausehewasapartofthe sameShakyaclan.Becauseofthis,theresentfulkingcalled oﬀhisattack.Althoughthisonlyservedasatemporarysolutioninthiscase,thekindnessandcompassionShakyamuni showedistheappropriateapproachtoapathofmutualcooperationamongstthepeopleofthisworld.

Indeed,weliveegocentrically.Wecannotgetpassedthe extremesofresentmentandlove,tobeunconditionallycompassionatetoallbeingsequallyandnotjusttothosecloseto us.Deepwithinourheartsthereisanegothatgiveswayto attachmentandconﬂict.ButShakyamuni,thoroughlyunderstandingourconditionasignorantbeings,revealstousthe teachingofAmidaBuddha s Vow.Thisistheessenceof JōdoShinshū,theTrueEssenceofPureLandBuddhist Teaching.

Whenwecarefullyreﬂectuponourselves,wefeelasense ofgratitude.Then,despiteourstateofignorance,therearises naturallyafeelingofgenuinecompassiontowardsotherpeople.Ouruniversitys“FoundingSpirit”teachesthatthisisthe opportunityforustobeginaconversationwithotherpeople inaneﬀort toopenapathtopeace.

37   

AnExplanationonTheFounding

SpiritofRyukokuUniversity

Letusexploreabitmorethe“FoundingSpirit”that wasintroducedatthebeginning.

First,“Founding”meanstheestablishingofouruniversityanditsmissionstatement.Whatdrivesthisuniversitytoaccomplishitsmissionstatementisthe“Spirit.” Thisspiritﬂowsthroughouttheuniversityʼs history,in theschoolʼsadministration,education,andresearch.

Inotherwords,whatisthespiritbehindtheuniversityʼsadministration,education,andresearch?Whatkind ofpersonisthisuniversitytryingtodevelopandnurture?Thisiswhatwetrytoanswerthroughthe “FoundingSpirit.”

Comparedtothiscountry ʼs publicschools,private schoolshereoﬀermorediversity.Theeducationand researchcontributedbyindividualsshowtheiruniqueness,whichfurtherupholdsthiscollegeʼspurpose.Asa privateinstitution,whilemaintainingoursenseofwhatit meanstobeapartofacommunity,weencourageeach studenttocontributetosocietywiththeirindividuality anddiversity.Thischaracteristicisveryimportantto havewhenonemustentertheoutsideworldandfaceits manychallenges.Forthisreason,thisuniversity ʼs “FoundingSpirit”istreatedwithgreatimportance.

RyukokuUniversityʼs“FoundingSpirit”asexplainedin

38   

theschoolʼsregulationsisnoneotherthanthe“Spiritof thetrueteachingofPureLandBuddhism (JōdoShinshū)” Inthiscontext“PureLandBuddhism (JōdoShinshū)”isnot referringtoaBuddhistsect.Rather,asShinranShōnin explains,“PureLandBuddhism (JōdoShinshū)”refersto theteachingfoundintheSutraofImmeasurableLife (LargerSutra),theessenceofwhichis“thesalvationof AmidaBuddhaʼsPrimalVow.”

AmidaBuddhaʼsVowmeanstheferventwishtosave allsentientbeings.ShinranShōninfurtherexplainsthat salvationmeanswhenonehearsandentrustshim/her selfto“thePrimalVow,itspurpose,anditsworking.”

“ThePrimalVowʼspurpose”referstoAmidaBuddha establishingafundamentalvowtosaveallpeopleof blindpassions (beingswhohaveattachments,feelingsofanger, andareignorantofthepathtoenlightenment) whoarelivingin anexistenceofspiritualdarknessand confusion.Inother words,tohearthe“PrimalVowʼs purpose”meanspreciselytohearandawakentooneʼstruenature.

Next,listeningtothe“PrimalVowʼsworking”meansto hearandunderstandthattheBuddhaworkstosaveall beingswhoarefetteredinblindpassions.Thus,wehear theteachingofthecontinuousworkingoftheBuddha, whoendeavorstobringallbeingstobecomewhatis knownasthehighestformofexistence,aBuddha.

“ThespiritofthetrueteachingofPureLand Buddhism (JōdoShinshū)”isAmidaBuddhaʼspromise,vow, andwishtobringalllivingbeingsfromtheworldof

39   

delusiontothatofenlightenment.

Theterm“delusion”referstooneʼsegocentricity.Itis thestateinwhichonedoesnotknowtruththerebycontinuouslymakingthatpersoncreatehis/herownsuﬀering.

InBuddhism,goingfromanexistenceofdelusion (ordinarybeing) tobecomingaBuddhaiscalled“The TransformationtoEnlightenment,”anditiswhatall Buddhiststhroughouttheworldseek.Delusionandignorancecausesuﬀeringandbecauseenlightenmentistrue happiness;theresolutiontothissuﬀeringisthegoalof Buddhism.

HoweverAmidaBuddha,seeingandunderstanding thatsentientbeingsdonothavethecapabilitytoliberate themselvesfromsuﬀering,vowedtotakeactionand unconditionallysaveallbeings.ThisisAmidaBuddhaʼs PrimalVow.Therefore,the“truththatweseek,live,and clarify”isnotfoundinnatelywithinourselves,but rather,itiswithinAmidaBuddhaorwhatisknownas Tathāgata,theexpressionoftruthitself.

Whetheritistoawakento“ourtrueselves”or“our truesalvation,”wehaveonlytodependonAmida Buddhaʼsworking.Conversely,itispreciselyfromAmida Buddhaʼsworkingthatweawakento“ourtrueselves” and“ourtruesalvation.”

Whenweawakentoouregocentricnature,weseparateourselvesfromthisegocentricityandseeitfor whatitis.Bydoingso,wefreeourselvesfrombeing

40   

stubbornlyattachedtoourthoughts,views,andvalues. Thisthen,allowsustobecomeopen-minded,ﬂexible, gentle,andacceptingofothersaswellasourselves. AmidaBuddhaʼsPrimalVowmakesthispossibleandwe callthis,“tobeembracedandilluminatedinAmida BuddhaʼsVow.”

BasedonthespiritofthisPrimalVoworthe“Spiritof thetrueteachingofPureLandBuddhism (JōdoShinshū)” wecanawakentoourtrueselvesthatca metobe throughtheinﬁnitesetofconditionsinthepasttothis verymoment.

ShinranShōnin,wholivedtrulywithinAmida BuddhaʼsVow,servesasourrolemodeltofollowafter. WecanlearnmuchfromhowShinranShōninlivedhis life.

Buddhismalsoteachesthathumansexperiencesuﬀeringbecauseoftheattachmenttotheirever-changingand insatiableblindpassionsanddesires.Becauseoursuﬀeringiscausedbyourbindpassionsanddesires,wemust separateourselvesfromtheminordertoattaintrueliberation.

Butletustakeforexampletheattachmentof“desire.” Thisemotionactuallydrivesustotakeaction.“Desire” manifestsitselfinmanywaysandmanyofouractions aredueinpartbecausewehave“desire.”

Thereisnotonlythedesiretowantfameandwealth, butdesirecanalsobethewilltosucceedinoneʼsstudies ortowantworldhappiness.Inthisway,“desire”comes

41   

upinmanywaysandinfact,oursocietyisbasedondifferentdesirescompetingagainstoneanother.

Thisisnottosaythathumansocietyisonlycreated bynegativedesires.Butifwelet“desire”gounchecked anduncontrolledwithoutanykindofself-reﬂection,we createthepossibilityofmakingthatdesireanattachmentandhence,anegativeemotion.

Ifthiskindofsituationcontinueson,oursociety becomesoneofconstantcompetition,whereitbecomesa relentlessandcruelgameofthesurvivaloftheﬁttest.

Ourworldwillbecomeevenmoreclearlyasociety thatstrictlydividesbetweenthosewhoarethewinners andthelosers,andthosewhoarethehavesandthe have-nots.Inotherwords,thepowerofhuman“desire”is thatontheonehanditcanservetodrive,motivate,and pushustostriveforacertaingoal.Ontheotherhand however,“desire”canbetheveryreasonwhywe destroyandannihilateoursocietyandhumanexistence.

Nextthequestionishowshouldwetreatdesireand itspowerfulnature?Howdoweguideourdesiresandbe abletocontrolthem?Whenwethinkaboutthesequestionswemustfirstreflectonwhattruthis,howwe shouldthinkaboutit,andwhatstepswecantaketoget toit.Thinkingabouttheseissueshavesignificantimportance.

Thisiswherethe“SpiritofthetrueteachingofPure LandBuddhism (JōdoShinshū) ”isfoundinRyukoku Universityʼs“FoundingSpirit.”

42   

The“FoundingSpirit”isexplainedinamoreconcrete wayinthefollowingﬁvesections.Letusexplorethisin moredetail.

■TheMindof“Equality”thatValuesAllLife

Equalityofcoursemeanssuchthingsas“fairness”and “impartiality”buttheBuddhistusageofthetermisalittlediﬀerent.

“Equality”inBuddhismreferstoalllifehavingdiﬀerentforms,shapes,andsizesbasedontheirpastcausal conditionsbutnevertheless,theywillequallybecome buddhas.Inparticular,accordingtoAmidaBuddhaʼs Vow,alllifeincludingus,areviewedwithvenerationand inthisway,thereisequality.Whenwealsoreceivethese “eyes,”weseeclearlythatalllifeistoberespectedand treatedwithgreatcare.Thisiswhatthe“Founding Spirit”istryingtosharewithus.

■AnIndependentMindthatSearchesforand LivesinTruth

Ingeneraltheterm“independence”referstoaperson whonolongerreceives thesupportofsomeoneelse,or whenonefeelsthathe/shecantakeactionanddothings byhim/herself.Butinthiscontext,“independence” referstoamindofhumility,whereonesearchesforand livesintruth.

43   

Aswesawearlier,“truth”meanstobewithinthe worldofTathāgata (absolutetruth).“Tosearchfortruth” thenmeansforonetoseeksalvationinTathāgata.Put diﬀerently,wereceiveanewvisiontoseehumankind andtheworldweliveinfromtheperspectiveof Tathāgata,whichinturn,becomesoursourceof strengthandstability.“Toliveintruth,”meansthatthe humblesourceofstrengthandstabilityfoundinthe truthofTathāgata,becomesourtruemindof“independence.”

■TheContemplationMindthatAlwaysReﬂects onItself

“Contemplation”meanstounderstandthemindthat triestoreﬂectonitself.Butunabletotrulydothis,the TathāgataorAmidaBuddhabecomesour“mirror”that reﬂectsourtrueselvestous.

Whenwearereﬂectedinthismirror,weseeforthe ﬁrsttimeourtrueselves:asignorantbeings.

Thisisthetruemeaningof“contemplation”explained tousbyShinranShōnin.

■GratitudeforBeingAbletoLivethisLife

Whenweliveourdailylives,ingeneralwedonotgive mindtotheideathatwearenotjustsimplylivingbut rather,weareabletolivelife.

44   

Togiveaneasyexample,whenwesleepourlungs automaticallybreatheairinandout,andourheartsautomaticallypumpbloodthroughoutourbody.Througha countlessnumberofcausesandconditionsthatoccurred inthepast,muchofwhichisnotinourcontrol,weare nowgiventheopportunitytolive.Thisiswhat Buddhismteachesus.

Whenweawakentotheunderstandingthatthe TathāgatahelpsustobecomeaBuddha,thehighest formofexistence,amindof“gratitude”spawnsfrom withinourhearts.

WhenTathāgataʼs (AmidaBuddha) lightshinesuponus, weawakentotheunderstandingthatwhatwenormally tookforgrantedinlifewasactuallyneversomethingwe wereentitledtointheﬁrstplace.Wethenbecome deeplygratefulforthislifebecausewehavebeengiven anopportunitytolive.

■TheMindofPeacethatHopesforDialogue andCoexistenceBetweenPeople

Wemaysaythatwesincerelyhopefordialogueand coexistencebetweenpeoples,butbecauseourworldis engulfedinblindpassions,thisrealityisnotreachable.

However,the“PureLand”inthephrase,“TheTrue EssenceofPureLandBuddhistTeaching,”iswherethe teachingsofAmidaBuddhaaremanifest.Itistheworld inwhichresentment,anger,anddualisticthinkingdoes

45   

notexistandthereiseverlastingpeace.

ThePureLandexistsinordertoshowusthatwe mustreﬂectonouractions,andrethinkthisworldof oursthatwealltakepartin.ThePureLandisacritique ofourworld.WithoutthePureLand,wenotonlylose ourdirectionandway,butalsotheopportunityforusto reﬂectonthisworldofours.

Byreﬂectingonthis,wecanseeourlivesforwhat theyare,andworktocreateaworldofpeace.

46   

Conclusion,ThisistheBeginning:

RyukokuUniversitysHope

Ouruniversitywasfoundedtohelpdevelopandnurturethroughself-reﬂection,asincereandearnest lifestylebasedonthetrueteachingofPureLand Buddhism (JōdoShinshū).

Inrecentyears,therehavebeentragicinstances wherepeoplehaveendedtheirlivesinthemidstof heavypsychologicalandemotionaldistress.Wearesaddenedbytheseunfortunateevents.

InNatsumeSōsekiʼsbookentitledTheThree-Cornered World,itstates, Approacheverythingrationally,andyoubecome harsh.Polealonginthestreamofemotions,andyou willbesweptawaybythecurrent.Givefreereinto yourdesires,andyoubecomeuncomfortablyconﬁned.Itisnotaveryagreeableplacetolive,this worldofours.

（TheThree-CorneredWorld,NatsumeSōseki）

Whenthingsdonotgoourwayorwhenweareat oddswithotherpeople,thereissuﬀeringordistress. Whenthishappens,oftenwenolongerbecomeawareof oursurroundingsandareentrenchedandtormentedin oursolitude.

However,thereissomeonewhoisthinkingaboutyou

47   



andisdeeplyconcernedaboutyou.Itisimperativethat youunderstandthis.

Auniversitystudentundergoingemotionalcareshares hisstory.Hestates,“Irememberthinkingonce,‘Noone caresaboutme,ʼsoItriedtokillmyself.Butinthat momentmydadsaidtome,‘Fine!Ifyoucanʼt takeit anymorethendadwillgowithyou!Iwilldiewithyou!ʼ Allthewhilehewashuggingmetightlynotlettinggo andcrying.Beingembracedinhislove,Iwasabletoﬁnd peace.”

Inanothercase,therewasaboywhowascontemplatingsuicidewhenonedaybychancehewasaskedfor helponajob.Afterﬁnishingthejobthemansaidtothe boy,“Thanksforallofyourhelp,youreallysavedme!” Theboywenthomehappyanddelighted,resolvingnot totakehisownlife.

Inthisworldthereisnotonepersonthatisnotneeded.Thereisalwayssomeonethatthinksofyouasimportantandholdsyoudeartothathis/herheart.Butwhen ourvisionbeginstolosefocus,weforgetaboutthepersonthatholdsusclosely.Whatgivesusbackour“vision” toseethatweareinfactlovedistheteachingof ShakyamuniBuddha,whichisalsoouruniversity ʼs “FoundingSpirit.”

DoesthereaderknowwhatexactlyShakyamuni Buddhateaches?

Shakyamuniteachesusaboutthe“evanescenceoflife” and“trueliberation.”Helivedapproximately2,500years agoandsincethattimeheteachesthat,“lifeissuﬀering.”

Sentientbeings,frombirth,inoldage,sickness,and

  

death,experiencesuffering.Inaddition,theyexperience sufferingwhentheymustpartfromtheirlovedones. Sentientbeingssufferwhentheymustmeetwiththose theydonotlike.Further,thereissufferingwhentheydo notgetwhattheywant.Allsentientbeingsundergoconstanthardshipsinthisway.Whensomethingnegative happenswebecomeafraidofthepossibilityofdeath. Andeventually,thisshortlifeendsinwhatseemslikean instant.Thismaybehardtonoticewhenoneisstill young,buttheoutsideworldisfullofsufferingandstrife.

Inthisworld,whiletherearepeoplewhonolonger wanttolivebecauseofthesuﬀeringintheirlives,there areequallythosewhowanttostilllivebutmustdie. Therearethosewhodiefromcancerandleavebehind theirchildrenwhiletheyarestillyoung.Therearepeoplewhosacriﬁcethemselvestosavetheirlovedones whenatsunamistrikesandsweepsthroughtheirhomes afteralargeearthquake.Therearethosewhointheir youth,diefromcertainillnessesortragicaccidents.The casesgoonendlessly.

Justlivingisdiﬃcult.Thisistherealityofourworld. Thenhowshouldweliveourlives?Also,howdowe cometoacceptdeath,somethingthatwillinevitablyhappentoallofus?

Toanswerthisquestion,letuslookatwhen ShakyamuniBuddha (thenknownasSiddhārtha) wasa youngpersonwhojustlefthishometobecomeanasceticmonk.Intheyearsafterhisenlightenmenthetaught, “Thisworldisfullofsadness,allthingsareephemeral. Butdonotworry.Thereisasupremeteachingthat

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

resolvesallofourconcernsaboutdeath.”Thatteaching isaboutAmidaBuddhaʼsVow,thetrueteachingofPure LandBuddhism (JōdoShinshū).

ShinranShōnin,whostudiedandpracticedfortwenty yearsonMt.Hiei,wasalsodeeplytroubledwiththe issueof“howtoliveandhowtodie.”Andhetoo,after hearingtheteachingofAmidaBuddhaʼsVow,thoughtto himself,“Thisisit!”Shinranwasdeeplymovedandoverjoyedfromencounteringthisteaching.

Reachingtheouterlimitsofhisdeepexistentialconcern,ShinranShōninfinallyfindshissourceofreliance. Manyofusrelyondifferentthingssuchasourjobs,fortune,andfamily.Sadly,however,wecannotholdonto thesethingsforever.

WhatShinranShōninwasabletoﬁndwasatruth (AmidaBuddhaʼsVow) thatdoesnotdisappear.Itisalsoa truththathewillnoteverlose.ReceivingtheVowthat says,“IguaranteethatIwillsaveyou,”ShinranShōnin wasnowabletoliveeachdayinauthenticityandgenuineness.

Awoman,whoexperiencedtheextremepainoverthe lossofherchild,writesthefollowingpoemafterhearing theteachingofthePureLandway,JōdoShinshū.The poemreads,

BecauseAmidacries,cries,andcriesforme Hehascreatedapurecountry.

Everyonemustatsomepoint,copewithadeathofa lovedone.Thewordsofthispoemexpressthatwithin

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

thedeepsorrowthatshefeels,themotherwasableto continueonlivinghersacredpath.

Manyofthereadersmightwonderwhatexactlyhappenswhenhearingaboutthe“FoundingSpirit” (Jōdo Shinshū).

“TheFoundingSpirit”isamirrorthatreﬂectsus.We cannottrickourownreﬂection.Ifwedeeplyreceive whatthe“FoundingSpirit”teachesus,wecanseethat peoplethemselvesarethetruthinlife,andthatallpeopleareequaltoeachother.Ouregocentricwayofthinkingupuntilthatpoint,whereweconstantlyjudgedothersasbad,andincessantlygaugedtheirvaluebasedin relationtous,becomesoverturned.

Thereisnoquestionthatpeopleʼsopinionswillbedifferentamongsteachother.Itiseasytothinkthatthe otherpersonisbeingbiased,puttinghis/herthoughts intothings.Butreally,theyallmisunderstandthatwhat theyarelookingatisnotthesamething.Thisiswhy peoplethinktothemselves,“Iamnotwrong.Theother personiswrongandthereforeisbad.”Thisthenstarts argumentsandquarrels,whichifescalates,canresultin thedeathofapreciouslife.Thiscanthenfurtherescalateintowar.

However,ifonetrulylooksintohim/herself,thatpersonʼsegocentricandarrogantwayoflifewilltransform intoagentleandsupplelifeofgratitude.Onefeelsprivilegedtobeabletoliveintheinterconnectednessofthe world.Despitestillhavingcertainshortcomings,alifeof constantlyhavingamindthatiswarmandatpeacewill emergefromthatperson.Inoursincerereﬂectionofour-

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

selves,weslowlybecomeawareoftrueequalityand peace,andasamemberofsocietywecanliveindependently.Thisiswhatitmeanstobecomeatrue“person.”

Fromthisunderstanding,ouruniversityʼs“Founding Spirit”isexplainedspecificallyasthemindof“equality, independence,contemplation,gratitude,andpeace.” Thesefivewords (minds) areoftenutteredineveryday lifewithasignificantlydifferentmeaninginmind. Nevertheless,the“FoundingSpirit”doesbringthese termstotheforefront.

Whenthese“ﬁveminds”wasﬁrstestablishedin1996, thelistwasnotconsideredexclusiveandexhaustive. Thereasonwefeltwasthatwhenencounteringthe “FoundingSpirit,”onecanchangehis/herlifetooneof livingwithintruthandrevealingtruth.

Thus,truthisnotexpressedonlywhentalkingabout theteachings.Themindsofhonesty,respectfulness, treatingthings withgreatcaredevelopedfromthe “FoundingSpirit”areallwaysofexpressingtruth.At thesametime,ouruniversityprovidesitsstudentswith ahigh-levelacademiceducation.Ourinstructorsaswell asouradministrativestaﬀhaveallbeeneducatedinthe creativeandsupportiveenvironmentofthe“Founding Spirit.”

Ineachandeverycourseandalsofromtheinstructor, onewillbetaughtaboutthe“FoundingSpirit.”Thiskind ofeducationhasbeentaughtaspartofourtradition.

TheReligiousAffairsOffice (Shūkyō-bu) ofRyukoku University,inanefforttohelpspreadthe“Founding Spirit”totheentirestudentbody,faculty,andadminis-

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tration,hasbeencarryingoutvariousprojectsandactivities.Dailymorningservices,monthlyservices,the HanamatsuriFestival (birthoftheBuddha) heldinApril, CommemorativeServiceoftheFoundingofRyukoku UniversityinconjunctionwithShinranShōninʼsBirthday heldinMay,ShinranShōninʼsMemorialServiceheldin October,theComing-of-AgeCeremonyheldinDecember, aswellasadditionaleventsandlecturesarehostedby thisoﬀce.（☞p.91）

Wealsoholdofficehoursopentoanyonewhowould liketospeakwiththemembersoftheReligiousAffairs Office.（☞p.99）

Withthiskindofcurriculumestablishedtopromote theeducationanddevelopmentofthestudents,eachpersoncanbegintheirliveslookingwithinthemselves.Then theycanbepositivemembersofsociety,liverichand fulllives,andworktobuildarichandfullworld.For thatreasonthisschoolhas,sinceitsestablishmentin 1639,greatlyvaluedandheldimportantthe“Founding Spirit”asthetrueteaching (JōdoShinshū).

Wesincerelyhopethatalloftheincomingstudents willseetheirtimeincollegeasasplendidopportunityto learnandliveeachdayasapreciousmomentandbe abletoliverichandfulllives.

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TheLifeofShinranShōnin TheSearchforTruth;TheLifeofTruth

ShinranShōnin

‘KagaminoGoeiʼ(Monochromeinkpaintingonpaperportrait)

BySenamidabutu,13th century (NishiHongwanjipossession,nationaltreasure)

Atouruniversitywemakethe“JōdoShinshūSpirit” ourfoundingspirit.TheJōdoShinshū (PureLandBuddhism) teachingexplainsthatifoneentrustshim/herselftothe Buddha,andthroughpoweroftheBuddhaʼsPrimalVow saystheNameofAmidaBuddha,thenonewillbecomea Buddha.ShinranShōninshareswithusthat“Namo AmidaButsu,”whichhewasabletoencounterthrough theguidanceofhisteacherHōnenShōnin,isthetrue

teaching.

ShinranShōninwasbornduringtheendoftheHeian PeriodonMay21st,1173intheareaknownasHinono Sato (HinooftheFushimiwardinsouthernKyoto).Distantly relatedtotheFujiwaralineage,theHinofamilyʼsdescendentLordArinoriʼsﬁrstsonwasnamed Matsuwakamaro,whowaslatertobecomeShinran Shōnin.ShinranShōninʼsmotherisbelievedtobeLady KikkōnyooftheMinamotoclan.

ShinranShōninlivedduringthetransition betweenthe HeiantotheKamakuraPeriod.Duringthistime,prince MochihitooftheMinamotoclan,ordersthetrackingand killingoftheentirerivalclan,theTaira.Minamotono YoritomoandMinamotonoYoshinakaraiseanarmyand startwhatwastobecometheGenpeiWarsbeginningin 1181.ShinranShōninat9yearsoldinthespring, broughtbyhisuncleLordNoritsuna,meetsVenerable Jien (wholaterbecomeschiefabbotoftheTendaimonasteryby thenameofMasterJichin),andentersthepriesthoodunder histutelage.ShinranShōninʼsnamethenchangesto Hannen.

ShinranShōninspendsthenext20yearsasaBuddhist monkonMt.Hieipracticingandstudying.Thoughwedo nothavetheexactdetails,wehavereasontobelieve thathewasnotanesteemedacademic,butratheradōsō oftheYokawasectionofMt.Hiei.Adōsōisamonkwho continuouslypracticesthenembutsuintheConstant PracticeHall.Inthispractice,amonkspends7daysand nightscont inuouslyrecitingﬁvediﬀerentmelodious

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chantsofthenembutsu.ShinranShōninspendshistime ambitiouslypursuingacademicstudyandrepetitiveritualpracticeoftheonevehicleoftheLotusSutra,which wasconsideredtobeatthattimetheessenceof MahayanaBuddhism.However,atthereligiouscenterof Mt.Hiei,ShinranShōninwasunabletoﬁndapaththat willsaveallbeingsequallyfromthisworldoflifeand death.Thiscausedfurtherspiritualanguishandfrustrationinhim.

Losingallhopetobeabl etoattainenlightenment despitetherigorousBuddhistpractices,ShinranShōnin camedownfromMt.Hieiinthespringof1201attheage of29.HesoughtrefugeataplacecalledRokkakudōof theChōhōjiTempleinKyoto.Conﬁninghimselftherefor 100daysofpractice,onthedawnofthe95thdayhehas adreamvisionofPrinceShōtoku.Fromthisepisode, ShinranShōninseeksHōnenShōnin,whoatthattime wasintheeasternpartofKyotoknownasYoshimizuof theHigashiyamaarea.

HōnenShōninwasbornonMay20th,1133inMimasaka (presentdayOkayamaPrefecture) andattheageof15,enters thepriesthoodatMt.Hiei,goingbythenameof HōnenbōGenkū.Spending30yearsthereonthe Buddhistpathstudyingrigorously,hesoonfallsinto despairfromnotbeingabletoattainenlightenmentfrom hispractices.Hethencloseshimselfinsidethesutra archivesroomanddecidestorepeatedlyreadtheentire Tripítaka (theBuddhistcanon) consistingofover1,000topicsinover5,000scrolls.Itisherethathecomesacross

thewordsofMasterShan-tao (613~681) whocomposedthe workentitledKanMuryōjukyōSho (Commentaryonthe ContemplationSutra),whichreads,“WithasinglemindI contemplateexclusivelyontheNameAmidaBuddha… thisisinaccordancetotheBuddhaʼsVow.”Thesewords enableHōnenShōnintoencountertheteachingofthe SelectedPrimalVow,andHōnenShōnindecidestodiscontinuehistimeonMt.Hieiandcomedownin1175.He thenestab-lish esanewBuddhistschoolknownas “Jōdōshū,”orPureLandSchool,teachingapathtobirth inthePureLandthatisforordinaryandfoolishbeings. HeexplainsthatifoneisinaccordancetothisVow,and saystheName“NamoAmidaButsu” (ItakerefugeinAmida Buddha) continuouslyandsingle-mindedly,thenthatpersonwillbesavedandbeborninthePureLand.Before long,HōnenShōninhadaverylargefollowingreceiving thisteaching.

ShinranShōninthenspentanother100daysfrequently visitingHōnenShōninandunderhistutelage,heencounteredtheteachingofthenembutsu (NamoAmidaButsu), whichisthepathtoescapethisworldoflifeanddeath thatisoﬀeredtoallpeopleregardlessoftheirbackgrounds.Throughthisteachinghewasabletoﬁndthe “consummationofMahayanaBuddhism”thatteachesof absoluteequality,andhispersonalsalvation.Shinran ShōninbecomesHōnenShōninʼsdiscipleandonceagain changeshisnametoShakkū.

After4yearsunderhisguidance,in1205Shinran ShōningetspermissionfromHōnenShōnintocopyhis

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workentitledSenjakuHongwanNembutsuShū (Passages ontheNembutsuSelectedinthePrimalVow),andtodrawhis portrait,agreathonortobegivenbyoneʼsteacher. Duringthistimetherewasgreatconcernthatthe PassagesontheNembutsuSelectedinthePrimalVow wouldbemisunderstoodbythepublic.Thus,onlyabout 10peoplewereallowedtowriteacopyofthiswork. Beingallowedtobeoneofthecopiers,ShinranShōnin wasinﬁnitelygratefultohismasterandhisarray of emotionsarealldescribedinthe“Postscript”ofwhat wastobehisownmagnumopus,Kyōgyōshinshō (The TrueTeaching,Practice,andRealizationofthePureLandWay).It isalsoduringthistimethatShinranShōninﬁnally changeshisnametowhatwerefertohimastoday.

WhilethenewJōdōSchoolwasenjoyingmuchsuccess,sensingthedangerofthenationʼsdemise,the authoritiesofMt.Hieiin1204issuedanofficial“cease anddesist”grievanceagainstthe“exclusivenembutsu”to thechiefabbotoftheTendaiSchool.Thefollowingyear, theKōfukujitempleinNarastated,“Genkū (HōnenShōnin), beingattachedtoonlyonegateofpractice,attacksthe8 Naraschools.Histeachingiswherethedemonthatpreventsgoodpresides.Heintendstohurtthebuddhasand gods.”Subsequently,the8NaraSchoolsalsofilewhatis essentiallyaclassactionlawsuittotheImperialCourt andesotericBuddhisttempleswieldingstrongpolitical influencefileofficialgrievancesaswellagainstthisnew PureLandSchool.

Inresponsetothis,HōnenShōninsendsanoﬃciallet-

terentitled,“Shichikajōnokishōmon,”tothechiefabbot oftheTendaiSchool.Includingthesignaturesofallofhis chiefdisciples,thedocumentappealstotheTendai, Shingon,andotherBuddhistschoolsthatthefollowersof thePureLandSchoolwillnotengageinnorwillthey condoneanykindofcriticalandprovocativebehavior againstthem,andthattheywillactmodestlyand humbly.

Receivingthesecomplaintsbythepowerfulandinﬂuentialtemples,theImperialCourtwasperplexedasto howtohandlethesituation,waitingforacoupleofyears toseehowpublicopinionwouldswayinthematter.But thiswasalltodrasticallychangewhenarumorspread thatwhiletheex-emperorGotobawasonareligiouspilgrimagetotheKumanoregion,afewcourtladiestook leaveoftheimperialgroundstoreceiveprivateteachingsfromAnrakubōandJūrenbō,twoofHōnenShōninʼs disciples.Becauseofthis,in1207thecourtissuesa decreeknownas,“TheCauseoftheDemiseofthe ReligiousSchools,”proclaimingtheendofthe“exclusive nembutsu”practice.OnFebruary9th ofthatsameyear Anrakubō,Jūrenbō,Zenshakubō,andShōganbōwere executedbybeheading.HōnenShōnin,alongwithseven ofhisotherdisciplesincludingShinranShōninwerebanishedintoexileinanunprecedentedactofreligiouspersecution.Thisincidentisknownas“TheReligious PersecutionoftheJōgenEra.”

ShinranShōninwasstrippedofhismonkhoodandsent tothefarawayregionofEchigo,presentdayNiigata

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Prefecture.TheEsotericBuddhistSchoolsheavilycriticizedtheExclusiveNembutsuSchoolasthe“enemiesof theDharma”andthepublicdeemeditsadherentsas rebeltrea-sonsofthestate.Thiseventinhistoryis deeplyregrettablebutitalsoservesasevidenceofits time:theageofmappō,theeraofreligiousandspiritual decadence.Inaddition,thisincidentalsoshowsthetruth ofthePurelandteaching.ShinranShōnin,asoneofthe recipientsofthisreligiouspersecution,laterdescribesin the“Postscript”ofTheTrueTeaching,Practice,and RealizationofthePureLandWay,

IseethatinthevariousteachingsofthePathof Sages,practiceandenlightenmentdiedoutlongago, andthatthetrueessenceofthePureLandwayis thepathtorealizationnowvitalandﬂourishing. MonksofŚākyamuniʼstraditioninthevarioustemples,however,lackclearinsightintotheteaching andareignorantofthedistinctionbetweentrueand p rovisional;andscholarsoftheChineseclassicsin thecapitalareconfusedaboutpracticesandwholly unabletodif-ferentiaterightandwrongpaths.Thus, scholar-monksofKōfuku-jipresentedapetitionto theretiredemperorintheﬁrstpartofthesecond month,1207.

Theemperorandhisministers,actingagainstthe dharmaandviolatinghumanrectitude,became enragedandembittered.Asaresult,Master Genkū—theeminentfounderwhohadenabledthe

trueessenceofthePureLandwaytospreadvigorously (inJapan)—andanumberofhisfollowers,withoutreceivinganydeliberationoftheir (alleged) crimes,weresummarilysentencedtodeathorconsignedtodistantbanishment.Iwasamongthelatter.Hence,Iamnowneitheramonknoronein worldlylife.Forthisreason,Ihavetakentheterm Toku (“stubble-haired”) asmyname.MasterGenkūand hisdisciples,beingbanishedtotheprovincesindifferentdirections,passedaperiodofﬁveyear (in exile)…. (CWS,p.289)

HōnenShōninwasoriginallyexiledtotheregionof Tosa (presentdayKōchiPrefecture) butactuallywentto Sanuki (presentdayKagawa).LaterthatyearinDecember, hewasoﬃciallypardonedandhemovedtotemplecalled KatsuojiintheSettsuregion.Then,fouryearslaterin Novemberof1211,heﬁnallyreturnstoKyoto,inthe HigashiyamaKurodaniarea (presentdaySeishiHallinChioninTemple).Butearlythenextyearhefallsillandon January25th,1212,hepassesaway.HōnenShōninʼs80 yearsoflifewasonefullofturbulence.

ShinranShōninlivedinexileforthenextﬁveyears andalsoreceivesanoﬃcialpardoninNovemberof1211 justashisteacherdid.However,itisbelievedthat insteadofreturningtoKyoto,ShinranShōninremained inEchigoforanothertwoyears,thereaftermovingtothe Kantōregionwithhiswifeandchildren.Thereasonsfor thismovearenotpreciselyknown.

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ShinranShōninmovestotheregionofHitachi (present dayIbarakiPrefecture) andspendsthreeyearsinthearea ofShimotsumaSakainogō,beforemovingtoInada (present dayKasamaCity) butspendingmostofhistimegoing aroundtheShimousa (presentdayChibaPrefecture),andthe HitachiandShimotsuke (presentdayTochigiPrefecture) areas.JustashisteacherHōnenShōnindid,Shinran Shōninconsideredallofthepeoplehemetalongtheway asDharmafriendsandhetaughttheSelectedPrimal VowNembutsuteachingtothem.

DuringthistimeinKyoto,asifthereligiouspersecutionoftheexclusivenembutsuteachingwasnotenough, inJuneof1227,monksbelongingtotheEnryakujitempleattempttodiguptheremainsofHōnenShōnininan eﬀorttomovehisgravesiteandfurthermore,theyonce againpetitiontheimperialcourttobantheexclusive nembutsuteaching.Theyeventuallysucceedintheirmission.ShinranShōninʼsfellowDharmabrothersMaster Ryūkan,MasterKōsai,MasterKūa,andsome40other adherentstotheschoolareexiledfromKyoto.Inaddition,onMt.HieiHōnenShōninʼsworkthePassageson theNembutsuSelectedinthePrimalVowanditswoodblockforprintwereburned.Thissecondwaveofsuppressionislaterknownas“TheReligiousPersecutionof theKarokuEra.”

Itisbelievedthatin1224attheageof52,Shinran Shōnincomposeshismagnumopus,TheTrueTeaching, Practice,andRealizationofthePureLandWay (KenJōdo ShinjitsuKyōgyōshōMonrui) insixvolumes.Inthemidstof

religiouspersecutionandharshcriticismofthePassages ontheNembutsuSelectedinthePrimalVowandofthe exclusivenembutsupractice,TheTrueTeaching, Practice,andRealizationpushesfurtherHōnenShōninʼs wishtospreadthetrueteaching.Inotherwords,Shinran Shōninspendstherestofhislifededicatedtoshowing thatJōdoshūisthetrueBuddhistpathasisexplainedin HōnenShōninʼswork.InTheTrueTeaching,Practice, andRealization,ShinranShōninshowstextualevidence thatshowsthattheessenceofPureLandBuddhismhas beenpassedonfromShakyamuniBuddhatotheIndian Bodhisattvas,totheChinesePureLandMasters,and ﬁnallytotheJapanesePureLandMasters.

Afterspendingthenexttwentyyearspropagatingthe PureLandtraditionintheKantoregion,ShinranShōnin returnstoKyotosometimebetween1232andthebeginningof1235.HefirsttakesresidenceintheGojō Nishinotōinarea,butafterafirehewasforcedtotake residenceathisbrotherJinʼnuSōzuʼstempleZenpōin, whereheliveduntilthefinaldaysofhislife.

DuringthistimeheﬁnishesarevisionofTheTrue Teaching,Practice,andRealizationandfromthelatter halfofhis70ʼshespentthenexttenyearswriting: HymnsofthePureLand,HymnsofthePureLand Masters,HymnsoftheDharma-Ages,Noteson‘Essentials ofFaithAlone,ʼHymnoftheTwoGatewaysofEntrance andEmergence,Notesonthe InscriptionsonSacred Scrolls,ACollectionofPassagesontheTypesofBirthin theThreePureLandSutras,andmore.Inaddition,he

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meticulouslycompilesHōnenShōninʼstalks,lectures,and workssuchastheSaihōShinanshō (TheTeachingsofthe West,6volumes),andamanuscriptofthePassagesonthe NembutsuSelectedinthePrimalVow.Furthermore,as weknowfromtheworktheTannishō (ARecordinLament ofDivergences) ,ShinranShōninendlesslycontinuesto answerthequestionsthathisfollowersintheKantō regionhadbymaintainingacorrespondencethroughletters.

However,afterhisleaveoftheKantōregion,before longaround1252,agravemisunderstandingoftheteachingarose,wherepeoplethoughtthatbecauseevilactions wouldnotstoponefromreceivingthesalviﬁcactivityof thePrimalVow,thatthisgavethemfreereigntocommitevilalltheywanted.ShinranShōninwritesletters admonishingthisbehaviorandhealsosendshisson Zenrantoresolvethematter.Zenraninsteadfurther fuelstheconfusionandasaresultin1258,Shinran Shōninisforcedtodisownhisson.Itisalsoworthnoting herethataroundthistimeintheKamakuraarea (and eventuallyinKyotoaswell) ZenandRitsumonksbegin enjoyingpoliticalprotection,andtheBakufuShogunate alongwithsocietyasawhole,beginplacingmuchmore importanceontheobservanceofBuddhistrulesandconductknownasthevinaya.

AllthroughouthislifeShinranShōninsoughtandlived thetruth.InKochō2,28th dayofthe11th month (January 28th,1263),hislifecomestoaclose.ShinranShōninliveda full90yearsgenuinelyandearnestly.

RyukokuUniversityʼsJourney

TheEducationalSysteminModernBuddhistJapan

BuddhistorganizationsinJapanareinﬂuencedby Chinaandtheireducationalsystemsarestructuredin academictemples.InthebeginningoftheHeianPeriod, KōbōDaishiKūkai (774~853,founderoftheShingonSchool) establishedtheShugeiShuchiʼinschoolin829originally intendedfortheeducationofthecommoncitizens. Followingthismodel,templesd uringtheMedieval PeriodofJapan,sawthesproutingofvariouslearning institutionssuchasreligiouseducationalfacilitiesand Buddhistseminaryschools.Thissystemofeducation becomesstandardizedsometimelaterintheEdoPeriod, whentheTokugawaShogunateenactsthisstandardizationpolicyinaneﬀorttobothcontrolreligiousinstitutionsaswellaspromoteacademicresearch.

Basedonthisbackground,variousBuddhistschools begintoestablishtheirownreligiouseducationalschool calld,danrin檀林,danrin談林,gakurin学林,orgakuryō 学寮.Asaresult,variousBuddhistschoolsandtheir respectivedoctrinalstudiesdevelopatanimmenserate duringthistime.Theworddanrin檀林 (translatedas ‘schoolʼ),forexample,originallycomesfromtheword“candana,”anaromatictreewhoseflowersgiveoffabeautiful andexquisitefragrance.Evenifplantednexttoan“eranda”tree,whichissaidtogiveoffanextremelyfouland unspeakableodor,theerandatreewillbeinfusedwith

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thebeautifulfragranceandcompletelychangeinquality. Inthesameway,thereligiouseducationalinstitution servestheroleofproperlyeducatingthemonkorstudent.

Themorenotableexamplesoftheseplacesarethe Jōdoshūʼs (Chinzeibranch) “KantōJūhachiDanrin,”and (Nagoe Rū) “Nidanrin,”Jōdoshūʼs (Seizanbranch) “Shichidanrin,” Nichirenshūʼs (Icchibranch) “Jūnidanrin,”Nichirenshūʼs (Shōretsubranch) “Shichidanrin,”Tendaishūʼs“KantōJūdanrin,” Sotoshūʼs (Surugadai) “Sendanrin,”tonameafew.Inaddition, theShingiShingonshūʼs (Buzanbranch) Hasedera, Shingonshūʼs (Chizanbranch) Chishakuin,JōdoshūʼsZōjōji, TendaishūʼsKaneiji,builteducationalfacilitieswithintheir centraltemples.IntheJōdoShinshū,theNishiandHigashi HongwanjisaswellasSenjujiandBukkōjisimilarlyfollowed suit.

Withintheselearningfacilities,variousBuddhist schoolsbecameinstitutionalizedinthei rresearchand study,andtheireducationalmodelsgraduallybecome systematized.WhenJapanenterstheMeijiPeriod,afew ofthesereligiouseducationalinstitutionsfollowinaccordancetothegovernmentʼssystemofeducationinan eﬀorttokeepupwiththemodernizationofJapan.The NishiHongwanjiʼsGakurinthenbecomeswhatisnow RyukokuUniversity,HigashiHongwanjiʼsGakuryō becomesOhtaniUniversity,SōtōshūʼsKichijōji, Sengakuji,andSeishōjiGakuryōsunifytoformwhatis nowKomazawaUniversity,andtheNichirenshūʼs (Icchi branch) DanrinbecomesRisshōUniversity.

TheNishiHongwanjiGakurin’sEstablishment andBackground

RyukokuUniversitywasoriginallytheNishi HongwanjiʼsGakurin (religiouseducationalinstitute) establishedin1639.TheNishiHongwanjiʼseducationalpursuit anddevelopmentwasnotjustaproductoftheEdo Bakufuʼsreligiouspolicyatthetime.TheHongwanjiwas alsointentonestablishingitselfasanautonomousreligiousorganizationaswell.

Fromtheperiodbet weentheNanbokuchōand Muromachi,theeducatedscholarsmostofwhomwere alsopartoftheroyalfamilysuchasYamashina Tokitsune (1543~1611),ReizeiTamemitsu (1599~1619),Shijō TakamasawhoresidedattheHongwanji,engagedin academiclecturesandactivitiesforthechiefabbotʼsfamily,hisattendants,andthepeoplelivinginthesurroundingtown.

WhentheNishiandHigashiHongwanjissplit,thechief abbotoftheNishiHongwanjiatthetimeJunʼnyoShōnin (1577~1630,12thChiefAbbotoftheHongwanji) requestedthat YamashinaTokitsunecollectJapaneseandChinesenonBuddhisttextsforresearch,manuscriptcopying,and cross-referencing.Thenin1602,ShinranShōninʼstext, PassagesonthePureLandWaywaspublishedwiththe hopesofpromotingacademicpursuitsamongstreligious adherents.

JunʼnyoShōninleavesthefollowingwordsinawill, passingonhispositiontothenextabbotRyōnyoShōnin

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(1612~1662,13thChiefAbbotoftheHongwanji) .Itstates, “Amidstallofthis (thatIhavetaughtyou) donotbenegligentandoptimisticallyendeavorinbothpracticeand study.”

TheEarlyStagesofGakurin: TheNōkeEra

Duringthistimethatthereligiouseducationalsystem wasdevelopingandwellonitswaytostabilizing.In 1638,awealthybusinessmannamedNomurayaSōkuof KyotoSanjōGinzaoﬀeredRyōnyoShōnintobuildareligiousschool.Soonafter,inthespringof1639,constructionofthemainlecturehallcalledtheSōshūeshoanda residencehallcalledtheShokeryōbegan,locatednorth oftheAmidaHallandbehindandwestoftheTeaRoom. Thatsameyearinthefall,constructionofthegakurin getscompleted.ThenonApril15th,1640,Deguchi KōzenjiTempleʼsJungen (1589～1648) fromKawachi (presentdayOsakaprefecture) asthemainlecturergivesthe ﬁrsttalkatthenewlybuiltgakurin.

Sincethen,untiltheimplementatio noftheMeiji Governmentʼseducationalpolicy,forthenext230years thistimeperiodcanbesplitintotwomaineras:1)the ﬁrstpartismarkedbythenōkesystem,wherethereis onepersonwhoisheldaccountableofalldoctrinaland templeaﬀairs.Thisoccursduringthebeginningtothe midEdoPeriod.2)Thesecondpartismarkedbythe kangakusystem,inwhichanumberofrepresentatives knownaskangaku,foraperiodoftime,handleandover-

seetempleaﬀairs.ThissystembeginsfromthelateEdo Periodandstillexiststoday.

Therehavebeeneightpeoplewhohaveservedwhile thenōkesystemwasinplace.Theseare:

Jungen准じゅん玄げん（1589～1648／KawachiDeguchi,KōzenjiTemple)

Saigin西さい吟ぎん（1605～1663／BuzenKokura,EishōjiTemple）

Chikū知ち空くう（1634～1718／KyotoŌmiyaHanayachō,KōryūjiTemple)

Jakurin若じゃく霖りん（1675～1735／KawachiMoriguchi,JōkijiTemple）

Hōrin法ほう霖りん（1693～1741／ŌmiHino,ShōsōjiTemple）

Gikyō義ぎ教きょう（1694～1768／EcchūHimi,EnmanjiTemple）

Kōzon功こう存ぞん（1720～1796／EchizenŌta,HeijōjiTemple）

Chidō智ち洞どう（1736～1805／KyotoIchijō,JōkyōjiTemple）

However,thefirstnōkeJungenʼsgrandsonnamed Jakugen,promotedanunorthodoxinterpretationofthe doctrineevenaftertheNishiHongwanjiʼsrepeatedwarningstochangehisunderstandingoftheteaching. Dissatisfied,JakugenswitchesallegiancestotheHigashi H ongwanji,causinggreatshamewithinhisfamily. Jungenposthumouslywasforcedtotakeresponsibility forhisgrandsonʼsaction.Subsequently,Jungenisnotofficiallyconsideredaseverservinginthepositionofnōke. Duringthisperiod,asthenumberofshokeorstudent priestsbegintoincrease,thevarioussystemsandranks forthestudentsaswellastheteachersgradually becomesystematizedasitistoday.Oneresultofthis academicdevelopmentisthearisingof doctrinaldisputes.Thethreemajordoctrinaldebatesareknownas: 1)JōʼōnoGekishō,2)MeiwanoHōron,and3)Sangō Wakuran.

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 

The“JōʼōnoGekishō”debateﬁrstoccursin1653,when GekkanoftheEnjujiTempleinHigoKumamatoarea, criticizesthenōkeSaiginʼsunderstandeingoftheteaching as“jishōyuishin自性唯心,”sayingthathewastoo focusedontheconceptsof“self-nature”and“mind-only”. Eventuallythisdebategraduallyworsenstothepoint whererelativesofthechiefabbotoftheNishiHongwanji belongingtotheKōshōji,becameentangledinthedebate.

Gatheringinformationonthesituation,theBakufuin 1655ordersforthedemolitionoftheacademicinstitution. AlthoughwaryandfearfuloftheBakufu,theHongwanji decidestobuildaprovisionalinstitution (calledakariya) andlecturesonceagainbegin.

In1695theHongwanjiobtainspermissiontorebuild andawhilelaterapermanentinstitutiongakurinis instated.

In1764,thesecondmajordoctrinaldebateknownas the“MeiwanoHōron”occurs.Chisen (1702～1768) of Harima,ShinjōjiTemplevoiceshiscriticismagainstthe thennōkeHōrinʼsdoctrinalpositiononthecentralobject ofworshipknownhonzon.

Intheﬁrsttwodoctrinaldisputes,“JōʼōnoGekishō” and“MeiwanoHōron,”theendresultwasthegakurin sideornōkeendingupontop.However,thethird“Sangō Wakuran”debateescalatedtosuchapointwhereitcreatedanearschismwithintheNishiHongwanjiitself. Here,theoppositionparty (ofthenōke) representedby Daiei (1759~1804) ofAkiprovinceandDōʼonofthesame region (1741~1813) winsthedebateaftertheShogunateʼs

MagistrateofReligiousAﬀairsmakesadecisionsiding withtheirposition.

Whilethe“SangōWakuran”wasstillinfullswing,in 1801theNishiHongwanjiremovesChidōfromthenōke positionandashorttimeafterthis,heissenttoaprison inEdoʼsTenmachō (presentdayTokyo).In1805,hecontractsanillnesswhileinprisonandpassesaway.After thismajordoctrinaldebateends,theinstitutionofnōke itselfwascalledintoquestionandthisleadstoitseventualabolishment.

TheLaterStagesofGakurin: TheEraoftheKangakuSystem

AftertheSangōWakuranDebateandthesubsequent abolishmentofthenōke,thegakurinnewlyinstatesthe systemofkangaku,wherethereisagivennumberof kangakuswhoserveaninterimofoneyeargivinglecturesandhavingtheresponsibilityofhandlingvarious templeaﬀairs.Inadditiontothis,arankingsystem knownasgakkaiisalsoputintoplacestartingwiththe kangaku,thenshikyō,shugi,jokyō,andﬁnallytokugō.The mainpurposeofthesepositionswastosupplement, assist,andaidinthelectures.

Duringthe nōke era,theBuddhistorganizationfollow edthetraditionofcarryingoutsummerlecturesknown asango,wherelectureswouldtakeplacefor90daysduringthesummerseason.Attimes,therewerealsospring, fall,andwinterlectures.However,aftertheSangō

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Wakuranandthereformationofthegakurin,thefaculty membersbeginningwiththekangakuwerestationed permanentlyatthegakurin.Asaresult,lectureswere nowgivenyear-round.

Furthermore,thegakkairankingsystemlimitedits numberofmembers,makingitnecessaryforapplicants totakeanexaminationknownastōkainordertobepromotedinrank.

In1836thetōkatestisdividedintotwokindsoftests whichwereoptional.Thefirstisadministeredbythe gakurin andisknownaskōshiandtheotherisadministeredbytheNishiHongwanjiandisknownasdenshi. Thekōshiisfurtherdividedintofiveseparatecategories thattestShinshūandotherBuddhistschoolʼsdoctrine, Language,ConfucianPrinciples,Sciences,andWriting Composition.Thistestwasknowntobeextremelydiffi-

TheAngo EveryyearfromJuly17th tothe30th,for14daysNishiHongwanjipriestsfromall acrossJapan,whoaremembersofthegakkai,attendalectureseriesheldatthe Omiyacampus’centralbuildingknownastheHonkan.

cultwithhighstandards.Thegakkaiandtōkaexams underwentnumerousrevisionsandtheystillexisttoday.

CampusReconstructionandGakurinAdministration

WhentheGakuryō,schoolbuildingsforthegakurin, wasﬁrstbuilt,itwaslocatednorthoftheNishi HongwanjiʼsAmidaHallbuteightyearsafterin1647,it wasmovedoutsideoftheHongwajigroundstoNishi Samuraichō.In1652theinstitutemovesonceagainsouth oftheNishiHongwanjijustnexttotheKōshōjiTemple ontheNorthwestsideofShichijōHorikawa.However,as statedearlierafterthe“JōʼōnoGekishō”Debate,the Bakufuordersthistobedemolished.SoonafteradoctorʼsresidencelocatedatHigashinakasujiUonotana Sagaru (presentdayShimogyōkuGakurinchō) wasusedasa temporarylocationfortheinstitute.Thenin1695upon receivingpermissionfromtheBakufutorebuild,they reconstructalecturehall,studentresidencehall, andan archivesbuilding.However,in1788agreatﬁrebreaks outthroughoutKyoto,andthesebuildingswerenot spared.Afteranotherreconstructionandfurtherexpansion,theinstitutionbecomesacentralareaofdoctrinal andsectarianresearchcontinuingthisroleeventhrough theeventualdownfalloftheBakufushogunate.

ThroughNomurayaSōkuʼsdonationsthegakurinwas abletofunditsreconstruction,buthewasalsoinstrumentalincontributingtoitsadmi nistrativeﬁnances. Afterhisdeath,anothermajorcontributorwasaperson

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bythenameofHiroʼokaKyūemonfromOsaka.The HiroʼokaranafamilybusinessknownasKajimaya Kyūemon,anextremelysuccessfulmoneylendingbusinesstothedaimyosthatrivaledthatofKōnoike Zenʼemon.

Theattractingofmanystudentsandamplefaculty membersthatenabledtheprogressofresearchandacademicstudywasdueinlargeparttotheconstructionof thelecturehallandstudentresidence.Thehistoryofthe gakurinanditssurvivalrestedinparttothesupportand contributionsmadebythereligiousadherents.

Whenthenōkesystemwasreplacedwiththekangaku one,thefacultywassupportedbythetuitionthatthe studentswerepaying.However,manyfacultymembers werestillwereforcedtoborrowmoneyandbeindebt. Hence,manyofthemlivedinpoverty.

Nevertheless,withthecontributionsfromdonorsand studentseagertolearn,enrollmentatthisgakuringrew aseachyearpassed.Fromtheperiodbetween 1764~1771then umberofenrolledstudentswas490. Thatnumberrisesto800betweentheyearsof 1764~1771,andthenjumpsto1040betweentheyearsof 1781~1800.

GakurinReformationfromtheEndofthe ShogunatetotheMeijiEra:FromGakurinto anInstituteofHigherLearning

Asthenumbercontinuedtoincrease,thegakurin

expandsitspropertyandbuildings,extendingthestudentresidenceaswell.ButduetotheKinmonIncident (alsoknownastheHamaguriGateRebellion) thatoccursinJuly of1864,thegakurinfacedyetanothersetbackandis burnedtotheground.

Reconstructionbeginsimmediatelyafterwardanda temporarylecturehalllocatedontheNishiHongwanji groundsknownastheKitashūeshowasused.However, thatnextyearin1865,inagovernmentalsystemknown asshugoshoku (OﬃceofKyotoProtector) ,theAizuhan domain,whichhadjurisdictionoverKyoto,demanded theHongwanjitosignaleaseallowingthemtousesome oftheirpropertyasanoﬃcialmilitarypostforthe Shinsengumi,Shogunateloyalists.Asaresult,whatwas intendedtobeaprovisionallecturehallwasinstead changedandbecamethe“ShinsengumiHeadquarters.” ThegakurinmovedtoanotherpartoftheHongwanji groundsknownastheMinamishūes ho (thatbuildingisnow theNishiHongwanjiStudyjustnorthoftheOmiyacampus).

In1869,aftertheShinsengumidisbanded,thelotwas retakenandplannedtobeusedforthereconstructionof thegakurin.TheKitashūeshostructurewasdismantled. Thematerialsweredonatedtobecomethemainhall (hondō) oftheHontokujiTempleofHarima,Kameyama. ThiswasinordertorepaytheNishiHongwanjiʼsaccruingdebt.However,thegakurinloteventuallygoesinto thehandsoftheMeijigovernment.

TheMeijiRestorationwasaparticularlyturbulent timeandhencethegakurinwasnotabletoﬁndstability.

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Butontheotherhand,theeducationalsystemsawa timeofprogressivereformationduetotheinfluenceof modernization.In1871,theNishiHongwanjiʼs21st chief abbotMyōnyoShōnin (alsoknownasOhtaniKōzon, 1850~1903),whojusttookonhisposition,sentShimaji Mokurai (1838~1911) andAkamatsuRenjō (1841~1919) asan envoytostudyEuropeanreligionsandeducationalsystemsandaffairs.Theirfindingswereusedtodraftand modelareformededucationalsystem.

Thegakurinalreadyofferedclassesonsuchtopicsas Christianity (offeredfrom1869) andGerman (offeredfrom1872). However,itwasnotuntilShimajiMokuraiʼsdraftingof theneweducationalprogramin1875thatthetopicsof ShinBuddhistStudies (Shinshūgaku),GeneralBuddhism (Bukkyōgaku),andGeneralStudies (futsūgaku) wastaught.

Asaresult,whatwasoriginallythemainfocusofthe gakurin,theangosystemsawasigniﬁcantdeemphasizingwhereonlythehonkōor mainlectureremained.Also, itisduringthistimethatitchangeditsgrade-levelsystemtomatchthatofotherschoolsthatwerebeginning toestablishthemselves.

In1876,followingtheMeijiGovernmentʼspolicyonthe EducationSystemOrder (theProclamationoftheGrand CounciloftheStateNo.214,1872) theNishiHongwanjiwithin theentirenationestablisheselementaryschoolscalled shōkyōkō,middleschoolscalledchūkyōkōin7locations, andinKyotoahighe rlearningschoolknownasthe daikyōkō.Adoptingthiseducationalsystem,thegakurin renamesitselfasadaikyōkō.

In1877,recognizedasaninstituteofhigherlearning (Daikyōkō) intheprefecture,constructionforthisnew schoolbegins.ThesitewasoneoftheNishiHongwanjiʼs bōkanʼs (highestrankingcabinetmembers) formerproperty knownastheShimotsumamansion.Thisisnowwhere theOmiyacampusstands.Takingabout2yearsof strongdeterminationtoconstruct,theentirecost amountedto45,000yeninthosedays.Finally,onMay3rd, 1879aﬁ ve-daycelebrationandreligiousobservance knownasrakkeihōyōtakesplace.

Thefirstdaywascalledreconstructioncommemorationservicekyōsan-e,anditinvolvedaseriesofrituals suchasthetransportingoftheBuddhasenbutsu,outdoor ritualteigi,musicalritualbugaku,ritualchantbonbai, flowerpedalshowersange,readingofsutrasbonʼnon, andrecitingtheBuddhaʼsnamebutsumyō.Myōnyo Shōnintooktheleadandinanefforttoraisefundsto coverthecostof constructionofthenewlybuiltschool, drawinginspirationfromoldBuddhistritualssuchasthe HokkehakkōandYuima-e,hecreatedanewritualbased onthequestion-and-answersectionintheMuryōjuesahō. Itissaidthathepersonallycarriedoutthisritualonthe seconddayofthecelebration.

Thenewlycompletedinstituteofhigherlearninghasa western-inspiredarchitecturalconceptwitheasterninﬂuencesincorporatedwithinitsﬁnerdetails.Thenewlook attractedmanypeopletocomeandseeit.Thestructure wasopentothepublicfollowingtheopeningceremonies fromMay6th tothe9th.Itissaidthatthereweresomany

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observerswhocametoseethenewbuildingthatas manyas50,000redandwhitericecakeswiththedesign oftheoﬃcialsealoftheNishiHongwanjionitwere handedouttotheguests.

Asceneoftheopeningdayceremonies forthenewlyconstructedDaikyōkō (Printedonwoodblock.1879OmiyaCampusUniversityLibraryArchives)

FromInstituteofHigherLearning (Daikyōkō) toBuddhistUniversity

Withthisnewvisionatitsoutset,in1880theInstituteof HigherLearningchangeditsnametotheShinshūGakushō (ShinshūSchool).In1885theFutsūkyōkō (GeneralStudiesSchool) wasalsoestablishedtopromotegeneralstudiesinvolving non-Buddhistsubjects,particularlyEnglish,withtheintentiontoattractstudentswhowerenotBuddhistpriests.

StudentsattheGeneralStudiesSchoolsoonbegantoac-

tivelyshapeuniversitylife,andtheycreatedtheobservance ofShinranShōninʼsbirthday,theGōtan-e.FirstheldonMay 21,1887,theeventwasattendedbyalargenumberofpeople.Beginningin1920,thefoundingofRyukokuUniversity hasbeenalsoobservedtogetherwiththeGōtan-eservice. Tothisday,thiseventcontinuestobeorganizedbythe UniversityStudentsʼAssociation.

Inaddition,throughtheinitiativeofstudentsofthe GeneralStudiesSchool,a“TemperanceAssociation” (Hanseikai),wasestablishedtopromotetheabstinenceofalcoholandtobaccouse.Withgreateﬀort,thestudentsofthis organizationstartedtheHanseikaizasshi (TheTemperance), publishedinbothEng-lishandJapanese.In1899,thename ofthemagazinewaschangedtoTheCentralReview (Chūō kōron),whichlaterbecameoneofJapanʼsleadinggeneralinterestmagazinesandisstillpublishedtoday.

In1888,theNishiHongwanjipromulgatedthe“School UniﬁcationPolicy,”whichcombinedtheInstituteof HigherLearningandGeneralStudiesSchool.Theschool, namedastheDaigakurinconsistsofaBuddhist Department,ShinBuddhistStudiesDepartment,and GeneralStudiesDepartment.

In1900theNishiHongwanjithenrevisesitspolicyto thatof“SchoolRegulations,”whereitfurtherestablishes aBuddhistmiddleschool,Buddhisthighschool,and BuddhistCollege.Withinthesethreeschools,thehigh schoolisrelocatedtoTokyoʼsTakanawadistrictinShiba ward.ThisschoolwaslatertobecometheBuddhist Collegeʼsbranchdivision.

Thenin1902,theeducationalsystemchangesonce

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againandtheBuddhisthighschoolcloses,thenthe BuddhistCollegeinKyotochangesitsnametothe BuddhistStudiesCollege,andtheTakanawaBranch SchoolofficiallybecomestheTakanawaBuddhistCollege. Bothcollegesofferedapreparatorytwo-yearcourse, undergraduatefour-yearcourse,andgraduatefive-year courses.

FromBuddhistCollegetoRyukokuUniversity

In1904the“SchoolRegulations”policywasonceagain modiﬁed.TheTakanawaBuddhistCollegeclosedand joinedforceswiththeBuddhistStudiesCollegebackin Kyoto.Acoursesystem,wherestudentshaveasetnumberofmandatorycoursesbutalsoacertainnumberof electiveswherethestudentscanchoosetheclassesthey want,wasimplemented.Thisisadirectinﬂuencefrom theuniversitysystemsinEuropeandAmerica,andit wasimplementedthesameyearthattheTokyoImperial Universitydidsoaswell.

In1905,theBuddhistCollegeasavocationalschoolis oﬃciallyrecognizedasacollegebyimperialorder61.

Soonafterin1911,tocommemoratethe650th Shinran ShōninʼsMemorialService,theBuddhistDictionary (Bukkyōdaijii) waspublishedinthreevolumes (1914~1922) andnewconstructiontookplaceoncampus.In1906an oﬃcialschoolcapwasmade,andthelogoitusedwas thatofthe“ThreeTreasuresSymbol.”Laterthisbecame partoftheoﬃcialschoolsymbol.

In1920,theBuddhistCollege,undertheTaishō Ordinance388,establishedcoursesinthesubjectsof

BuddhistDoctrinalStudies,BuddhistHistory,Religious Studies,ReligiousHistory,Philosophy,Psychology,Ethics, Education,Sociology,IndianStudies,ChineseStudies, JapaneseHistoryandLiterature,andEnglishStudies. WithanarrayofcoursesbeingoﬀeredtheBuddhist Collegechangeditsstatusfromvocationalschooltothat ofacollege.

ThenonMay2nd,1922,aftertheMinistryofEducation Conference,theBuddhistCollegereceivesapromotionin statusbythegovernmentundertheconditionthatthe schoolonceagainchangesitsnametoreﬂectthatofits religiousorganizationalroots.Withthissuddenchange, theNishiHongwanjiʼsotherknownname,Ryukoku,was adoptedonMay20th andthenewnamefortheschool wasnowRyukokuUniversity.Withthisneweventthat markstheoﬃcialnamechangeoftheUniversity,May21 isthedaythatcommemoratestheestablishmentofthis institution.

RyukokuUniversity: TheEraasaCollege

RyukokuUniversityduringitstimeasacollegeoﬀers preparatorycourses,coursesinthehumanities,and researchprograms.Forthemostpart,thereislittle changefromitstimeastheBuddhistCollege,butthere havebeenvariousadditionsandreforms.In1936tocommemoratethe33 rd MemorialofMyōnyoShōnin,the OmiyaCampusLibrarywascompleted.

Duringthistimeinhistorytherewasapolicyinplace withregardstothehandlingandreadingofresearch material,namelybooks,sutras,manuscripts,anddiction-

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aries.Thispolicywasalreadyinplacesincetheuniversityʼstimeasagakurin.Withinthestudentpriests,one seniorrankingpersonattainsthepositionofshatōshoku orheadlibrarian,wherehewouldmanagesuchthings liketheRyukokuUniversityArchivesIndexRyukoku GakkōDaizōMokuroku (whichbeganwiththenōkeChidōin 1783).Theuniversityʼsarchivescontinuedtoexpandand bemaintainedovertheyears.In1892andagainin1904, theNishiHongwanjichiefabbotʼspersonallibrarycontents,alsoknownastheShajidai,weregiventothe library.Thevariousdictionaries,Japaneseliterature sources,andChinesebooksthatwerecollectedserveas thefoundationoftheinvaluablerawarchivessectionof thelibrarytoday.Inadditiontothis,thelibraryactively pursuedthecollectionofWesternsourcesintheﬁeldsof philosophy,religion,andliterature.Thenin1949the NishiHongwanji23 rd chiefabbotShōnyoShōnin (1911~2002) donatedtothelibrarythevariousbooksand ancientmaterialsthatwerecollectedalongtheOhtani Expeditions (1910~1914).

EventhroughoutthetimeofWorldWar,Ryukoku Universityasamoderncollegeupheldarichtradition andacademicpersonality.WhenthePaciﬁcWarends andthereisanewconstitutionenactedbythegovernment,theuniversityonceagainundergoesvariouseducationalpolicyreforms.

In1949underaneweducationalpolicythehumanities departmentisestablished.Thenextyear,ajuniorcollege iscreated.Thenin1951,RyukokuUniversitychangedits statustoaprivateschooluniversity.

RyukokuUniversity: LiberalArtsUniversityEra

In1960,asoneoftheprojectstocommemoratethe 700th MemorialofShinranShōnin,RyukokuUniversity,in conjunctionwiththeNishiHongwanji,inaneﬀortto keepwithitsmottoofproducingpromisingyoungadults whowillmakepositivecontributionstosociety,purchasedalotintheKyotoFushimiwardthatwasoriginallyusedbythearmy.

HeretheyestablishedaFacultyofEconomics, D epartmentofEconomicsin1961,aBusiness AdministrationDepartmentin1963,andin1966the Bachelorʼsprogramwasnewlyimplemented.

Shortlythereafter,RyukokuUniversityestablishesits variousdepartments.In1968theFacultyofLaw, DepartmentofLawisestablished.Inaddition,the FacultyofLettersdistinguishedbetweenitsvarious departmentsfromWesternPhilosophytoSociology.

RegardingtheGraduateSchoolsprograms,in1953the SchoolofLetters, in1972theSchoolofLaw,thenin1982 theSchoolofEconomicsandSchoolofBusiness Administrationwerecreated.

In1985thejuniorcollegeestablishesitsmajorsand thatsameyeartheforeignexchangeprogramisimplemented.

RyukokuUniversity: GeneralUniversity

In1989,withthehelpoftheNishiHongwanjiand ShigaPrefectureandŌtsuCity,incommemorationofthe

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350anniversaryofthefoundingofRyukokuUniversity, theSetacampusiscreated.TheFacultyofScienceand TechnologyisnewlyestablishedandtheUndergraduate ProgramʼsFacultyofLettersandSociologyaredivided intotwoseparateentities.

In1991,theGraduateSchoolofSociologyisformedas wellastheGraduateSchoolofScienceandTechnology. Thenextyear,theFacultyofIntercultural Communicationiscreatedandin2000itsGraduateprogramisalsoformed.In2005,theGraduateSchoolofLaw, in2009theGraduateSchoolofPracticalShinBuddhist Studies,andin2011theFacultyofPolicyScienceandits GraduateSchoolareestablished.Inaddition,incommemorationofthe750thMemorialofShinranShōnin,withthe cooperationoftheNishiHongwanji,theRyukoku MuseumbuiltacrossfromtheNishiHongwanjiopensits doorstothepublic.

In2015theFacultyofInterculturalCommunication wasreorganizedtobecometheFacultyofInternational Studies,andtheundergraduateprogramoftheFaculty ofAgriculturewasnewlycreated.Asaresult,Ryukoku Universitynowconsistsof9faculties,11graduate schools,andajuniorcollege.

In2019,RyukokuUniversitycelebratedthe380thanniversaryofitsfounding,the140thanniversaryofthe OmiyaCampus,andthe30thanniversaryoftheSeta Campus.

（Excerptsarefromthebook:EdoJidainoHongwanjiKyōikuSeido. SourcesofReference:RyukokuDaigaku350NenshiandShinshūDaijiten）

HowtoActualizetheFoundingSpirit

85    APlaceofWorship ThisuniversityteacheswiththeFoundingSpiritatits basis.Oneachcampustherestandsacentralbuilding: OmiyaCampushastheHonkan,FukakusaCampushas theKenshinkan,andtheSetaCampushastheJushinkan. Thesebuildingswerebuiltforthepurposeofgivingvariouslecturesandtalksbuttheyarealsoplacesofworship whereritualceremoniesandreligiousservicesareheld. （1）Kenshinkan (FukakusaCampus) …………………… 86 （2）Honkan (OmiyaCampus) …………………………… 88 （3）Jushinkan (SetaCampus) …………………………… 89

（1）Kenshinkan,FukakusaCampus 深草顕真館

ThenameKenshinkancomesfromShinranShōninʼs workentitledKenJōdoShinjitsuKyōGyōShōMonrui (TheTrueTeaching,PracticeandRealizationofthePureLand Way,generallycalledtheKyōgyōshinshōorKyōgyōshōmonrui). Thiscentralbuilding,dedicatedonMarch13,1984, embodiestheFoundingSpiritthatisthefundamental basisofRyukokuasaneducationalinstitution.Various religiousservicesandotherceremoniesareheldatthis placeofworship.

Thelargeimageatthemainentranceofthebuilding wascreatedbytherenownedJapanesepainting (Nihonga) artistHirayamaIkuo (1930~2009).Entitled“GionShōja” (JetavanaMonastery),itdepictsShakyamuniBuddhapreachingtheDharma.UnderdirectsupervisionofHirayama

himself,thepaintingwasmagniﬁedthreetimesitsoriginalsize (5m×11m) onto34large-sizeporcelaintiles.Atthe timeofitscreationitwasthelargestofitskindinJapan.

Centeredintheinsideofthisstructureisthehonzon orcentralobjectofreverence.Thisparticularcentral objectofreverenceisthesix-characterNameNamo AmidaButsu (translatedas“ItakerefugeinAmidaBuddha”) writtenbyShinranShōninandexpandedﬁvetimesits originalsizeanden-gravedinzelkovaplate.

WrittenaboveandtotherightistheLargerSutraand the18th Vow (TheVowofNembutsuthatenablesallbeingsto attainbirthinthePureLand),to theleftofthatisthe11th Vow (TheVowofNecessaryAttainment ofNirvana),andbelowisthe8linephraseknownasthe “VerseofCompassionate EmbracementofAllBeings.” ShinranShōninwrotethis entirepieceattheageof84 anditisbelievedthathe bestoweditupononeo fhis discipleʼsservantYatarō (later ordainedandknownasZuinen).

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（2）Honkan,OmiyaCampus 大宮本館

Thiscentralbuildingwasbuiltin1639astheNishi Hongwanjiʼsoriginalgakurin.AftertheeducationalreformationthatoccurredinthebeginningoftheMeijiEra, thegakurinbecomesadaikyōkōandiscompletedand usedasalecturehallfrom1879.Thenin1964,asan exemplarybuildingsymbolicoftheearlyMeijiarchitecturethatincorporatedWesterndesigns,thisbuilding getsrecognizedasanimportantculturalassetbythe country.

Later,afterwithstandingabout110yearsofwearand tearduetoextremeweather,in1992amajordismantlementandrestorationprojectiscarriedout.Theproject took5yearstocomplete.Religiousservicesandceremoniesareobservedhere.

（3）Jushinkan,SetaCampus 瀬田樹心館

ThenameJushinkancomesfromShinranShōninʼs workentitled,TheTrueTeaching,Practiceand RealizationofthePureLandWay,volumesixthe “ChapteronTransformedBuddha-BodiesandLands.”In thepostscripthewrites,“MyheartandmindbeingrootedintheBuddha-groundoftheuniversalVow.”These wordsinspiredthenameofthisbuilding.

Startingin1885,thisbuildingwasfirstusedasthe OsakaPrefectureSouthernPoliceStation.Alongwithits reconstructionin1908,aJōdoShinshūfollowerbythe nameofTakedaYoshimatsuboughtthebuildingand donatedittotheHongwanjidaikyōkō.Thiswasinitially usedasalibraryandstudentʼsassociationofficebutthe buildingwaseventuallyrelocatedtotheHongwanji groundsin1948andusedforadministrativeaffairs.Then in1994,itisrelocatedagaintotheSetacampusandused astheirreligioushall.Everymorning thereisamorning serviceandeverymonthonthe21st thereisanobservanceofShinranShōninʼsbirthday.Inaddition,other ceremoniesandservicesareheldthereaswell.In2015, thisstructurethatwasoriginallyapolicebuilding becomesa“RegisteredTangibleCulturalProperty”for itsuniqueandantiquateddesignthat mimickedwestern influenceduringthe MeijiPeriod.

89   

AGuidetotheReligiousAﬀairs

Oﬃce (Shūkyō-bu)

IntroducingitsActivites

（1）RyukokuUniversityʼsServicesand EventsoftheReligiousAﬀairsOﬃce (Shūkyō-bu) … 91

①MorningService (EverydayService)

②EveofShinranShōninʼsPassing (MonthlyService)

③ ShinranShōninʼsMemorialService (MonthlyService)

④KenshinHour (MonthlyService)

⑤ShinranShōninʼsBirthday (MonthlyService)

⑥RyukokuFoundingDay,ShinranShōninʼsBirthday

⑦ShinranShōninʼsMemorialService (Hōonkō)

⑧PublicLectureandDharmaTalks

（2）PublicationsandBulletins

oftheReligiousAﬀairsOﬃce (Shūkyō-bu) …… 98

①RyukokuBooks

②ClubofReligiousActivities“Ryukoku”News

③DharmaTerms

④ReligiousAﬀairsOﬃce (Shūkyō-bu) Homepage

⑤ReligiousAﬀairsOﬃce (Shūkyō-bu) onFacebook

（3）Letʼstalk …………………………………………… 99

（4）GrantforBuddhistActivities …………………… 100

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（1）RyukokuUniversityʼsServicesandEvents oftheReligiousAﬀairsOﬃce

(Shūkyō-bu)

RyukokuUniversityconductsvariousservicesandritualceremoniesbasedonthe“FoundingSpirit.”Itisour hopethatthestudentsmaytakeanactiveapproachto participateintheseevents.

Forfurtherdetailsondatesofevents,pleasereferto theeventcalendaroftheReligiousAffairsOffice(Shūkyōbu),thestudenthandbook,flyersonupcomingevents, andthebulletinboard.

①MorningServices

Themorningserviceconsistsofthevariousritualsof puttingourpalmstogetherandbowinginthepresence oftheBuddha,chantingaselectedsutra,listeningtoa Dharmatalk,andﬁnallypraisingandshowingourgratitudetotheBuddhaʼsvirtues.Itisimportanttorenew ourheartsandmindsduringthemorningservicein ordertostartthenewday,andthenintheeveningservicetoshowourappreciationforthedaythathaspassed.

Atthisuniversity,thereisamorningserviceheld everydayonallthreecampusesapproximatelytenminutesbeforelecturescommence.

Thescheduleisasfollows (Saturdays,Sundays,andholidaysare exemptandservicesareheldonlyduringtheclassterm):

○ FukakusaCampus:Everymorningat8:55inthe Kenshinkan

※AtirregularlyscheduledtimestheUniversity PresidentandotherswillgiveaDharmatalk (to beheldfrom8:40).

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Student-runservicesandmini-concertsarealso held (Servicesonthesedaysbeginat8:40).

SutraChanting……

Monday“SongontheVow”

Tuesday“SongonPraise”

ServiceWednesdaySanbutsuge

ThursdayJuseige

FridayJūnirai

○OmiyaCampus:Everymorningat8:55inthe Honkan

※OndayswherethereisaDharmatalk,theservice willbeginat8:40.

SutraChanting……TheThreePureLandSutras

○SetaCampus:Everymorningat8:55intheJushinkan

※OndayswherethereisaDharmatalk,theservice willbeginat8:40.

SutraChanting……SameastheScheduleon

FukakusaCampus

②EveofShinranShōninʼsPassing (MonthlyService)

Everymonth,ontheeveofShinranShōninʼsmonthly memorialservice,thereisanobservance.

○Theserviceisheldonthe15thofeverymonthfrom 12:15~13:15.

※2ndperiodclasswillend15minutesearlierthan （ normallyscheduled

○Venue:FukakusaCampus,Kenshinkan

○Thereisamusicalrituala ndalecturebya Universityfacultymember.

○Participantswillreceivealightotokimealuponthe conclusionoftheservice.

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）

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③ShinranShōninʼsMemorialService (MonthlyService)

EverymonthamemorialserviceforShinranShōninis observed.

○16thofeverymonthfrom12:35~12:05

○Venue:OmiyaCampus,Honkan

○TherewillbeasutrachantingoftheSanbutsugeand thenalecturebyafacultymember.

④KenshinHour (MonthlyService)

Thisserviceisgiveninconjunctionwiththemonthly memorialservice.

○HeldonaWednesday,onceeverysemester,from 15:00~16:30

○Venue:OmiyaCampus,Honkan

○TherewillbeasutrachantingoftheSmallerSutra andthenalecturebyafacultymember.

※Forfurtherdetailsonthemonthlyevents,please refertotheReligiousAffairsOffice (Shūkyō-bu) eventcalendar,theuniversityhomepage,thebulletinboard,andflyers.

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⑤ShinranShōninʼsBirthday (MonthlyService)

Everymonththereisaserviceheldtoobserve ShinranShōninʼsBirthday.

○Everymonthonthe21st.from12:15~13:15

※2ndperiodclasswillend15minutesearlierthan （ normallyscheduled

○Venne:SetaCampus,Jushinkan

○TherewillbeasutrachantingoftheSanbutsugeand thenalecturebyafacultymember.

○Participantswillreceivealightvegetarianotokimeal upontheconclusionof theservice.

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）

⑥RyukokuFoundingDay,ShinranShōninʼsBirthday

OnthedayofShinranShōninʼsBirthdayallthreecampuseswillholdaserviceinobservance.Inaddition,there willbeaserviceinconjunctiontocommemoratethe establishmentofRyukokuUniversity.

Furthermore,duringthemiddleofMay,theStudentʼs AssociationGotanʼeCommitteewillholdanumberof eventsduringaperiodoftendays,includingan overnight Likeandalanternprocession.

○May21st

Pleaseseethehomepageforeventdetails.

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⑦ShinranShōninʼsMemorialService (Hōonkō)

ThepassingofShinranShōnin (November28th ofthelunar calendarandJanuary16th ofthesolarcalendar) isknownasthe HōʼonkōMemorialService.Thosewholiveaccordingto theNembutsuteachingsclariﬁedbyShinranShōnin expresstheirjoyandgratitudeforbeingableto encountertheseteachings.Thisserviceisawayforreligiousadherentstoexpresstheirappreciation,anditis consideredoneofthemostimportanteventsforJōdo Shinshūfollowers.

FromJanuary9th to16th NishiHongwangi,templeholds arigoroustrainingforsevendaysandnights,withthese datescalled“Otorikoshi”and“Ohikiage”Attheuniversity,amemorialserviceisheldforNishiHongwanjiʼs13th ChiefAbbotRyōnyoShōnin,whoestablishedthegakurin (whichlaterbecomeRyukokuUniversity).OntheOmiya Campus,anEitaikyōmemorialserviceforRyōnyo Shōnin,the21st ChiefAbbotMyōnyoShōnin,Nomuraya Sōkuandothersareheldtoremembertheleaderswho contributedtothefoundingofthisschool.

○October18th

OmiyaCampus,Honkan FukakusaCampus,Kenshinkan SetaCampus,Building1Room107

○Therewillbearitualchant,aDharmatalk,anda speciallecture.

○Participantswillreceivealightvegetarianotokimeal andacommemorativeitem.

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⑧PublicLecturesandDharmaTalks

Therearespeciallecturesgivenbyfamousguest speakersattheKenshinkanatvariouspointsthronghout theyear,aswellasontheOmiyaandSetaCampuses.

Inaddition,intheweekleadinguptotheUniversity HōʼonkōheldonOctober18th,knownas“Kenshinweek”, theStudentAssociationʼsReligiousAﬀairsCommittee willcarryoutvariouseventsinconjunctionwithsixother universutyclubs.

Studentscanﬁndoutaboutthedetailsbyreferringto theschoolbulletin,pamphlets,posters,andﬂyersthat willbemadeavailablepriortotheevents.

Werecommendthatallstudentstakethisprecious opportunitytoactivelyparticipateinthesevariousuniversityfunctions

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（2）PublicationsandBulletins

oftheReligiousAﬀairsOﬃce (Shūkyō-bu)

TheReligiousAﬀairsOﬃce (Shūkyō-bu) takespartin manyprojectsinordertoenablestudentstoencounter thetruth.Publishedpamphletsarelocatedatthe entrancesofthemainbuildingsoneachofthethree campuses.Pleasefeelfreetotakeapamphletandreadit.

①RyukokuBooks

Lecturesandtalksgivenattheuniversityarerecordedandmadereadilyavailableandeasytoreadforthose whoareinterested.Pleasereadthesehiddenbestsellers.

②BulletinoftheReligiousAﬀairsOﬃce“Ryukoku”

Thisisapamphletthatcontainsvariousessaysand puzzlesprovidedbystudents,aswellasfacultymembers.Pleasefeelfreetotakeone.

③DharmaMessages

Thesearewordsandphrasesforeveryone:fromthose whoareundergoingadiﬃculttimefacedwithmany adversitiestothosewhoarelivinglifecomfortably.We arehappyiftheycanmaketheirwayintoyourhearts. TheyarepostedattheKenshinkan,Jushinkan,andin varioushallwaysoneachcampus.

④ReligiousAﬀairsOﬃceHomepage

TheReligiousAﬀairsOﬃce (Shūkyō-bu) postsnoticesof upcomingevents,services,andlecturesandintroduces itsvariousactivitiesontheweb.

☞http://www.ryukoku.ac.jp/shukyo/

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⑤SNS/YouTube

TheReligiousAﬀairsOﬃceinformsyouaboutitsvariousactivitiesinduecourseviaSNSandYouTube.Ifyou liketheactivity,pleasepressthe‘Likeʼbutton.

☞Twitter:https://twitter.com/ryusyukyo

☞ Facebook：https://www.facebook.com/ryukokushukyo

☞

YouTube：https://www.youtube.com/ryukokushukyobu

（3）LetʼsTalk

①ReligiousAffairsOffice (Shūkyō-bu):OfficeHours

Weareheretoserveandanswerquestionsandconcernssuchasthefollowing:

＊Ifyou'dliketotalktosomeoneaboutyourfeelings

＊Questionsregardingreligion

＊Concernsovercultactivity

Pleaseuseusasanoutletandletushearyourfeelings and/orconcerns.

※Allconversationswillremainstrictlyconﬁdential. Pleasedonothesitatetoreachouttous.

②OnUsingtheKenshinkanSpace

ItispossibletorentoutthespaceoftheKenshinkan (includingthelecturehallandJapanese-stylerooms) forlectures, meetings,clubpresentations,lessons,practices,andother activities.

Formoreinformationabout①and②above,please contacttheReligiousAﬀairsOﬃce (Shūkyō-bu). syukyobu@ad.ryukoku.ac.jp☎075-645-7880

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（4）GrantforBuddhistActivities

TheReligiousAﬀairsOﬃceprovidesagrantforstudentactivities.ItaimsatnurturingtheFoundingSpirit ofRyukokuUniversityamongstudentsandencourages themtopromoteactivitiesbasedupontheteachingsof ShinBuddhism(JodoShinshu)andBuddhismingeneral.

●ProjectProposalTypeGrant(1st Semester)

TheReligiousAﬀairsOﬃcesupportsthediverseprojectsandactivitiesofstudentsthatpromoteandnurture the“FoundingSpirit”ofRyukokuUniversity.Theupperlimitofsubsidiejgrantedforadoptedprojectsandactivitiesin300,000jpy.

●PhotoandEssayTypeGrant(2nd Semester)

Pleaseapplyforthe“PrizeforPhotoEssay”withasingleoriginalphotographandanaccompanyingessay expressingyourvisionofit.Therecipientreceivesa cashprizeofupto30,000jpy.

Weprovidenotiﬁcationaboutthegrantdetailsinour PortalSite.AllRyukokustudentsarequaliﬁedtoapply. Weencourageeveryonetotry!

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InstructionsonVeneration

AGuidetoRitualCustoms

Wehavepreparedabasiclistofritualcustomsthat oneshouldkeepinmindwhenparticipatinginservices andceremonies.

WewillmainlyuseasourreferencetheRyukoku GongyōYōshū (publishedbyNagataBunshōdō), alongwith theBukkyōDaijiʼi (publishedbyRyukokuDaigakuhen) , MochizukiBukkyōDaijiten (publishedbySekaiSeiten Kankōkyōkai) ,OdaBukkyōDaijiten (publishedbyDaizō Shuppan),andButsujinoShikitari (publishedbyBukkyō BunkaKenkyūkaihen).

Allritualcustomsarebasedonthoserecognizedby theJodoShinshuHongwangiSect.

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（1）ReligiousService…………………………………… 102 （2）Demeanor…………………………………………… 103 （3）PlacingPalmsTogetherandBowing…………… 105 （4）OﬀeringIncense,Shōkō…………………………… 106 （5）BuddhistBeads,theNenju……………………… 107 （6）SutraBook (SacredBook) …………………………… 108

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A“religiousservices”usuallyinvoireschanting Buddhistscripturesbeforetheobjectofworship. Theoriginalmeaningbehindchantingsutraswasto beabletolearnaboutBuddhismthroughtheactivityofreadingandmemorizingthesutras. Eventually,chantingsutrasevolvedintoreligious practice (necessaryforoneʼsenlightenment) andawayto accruevirtuousmerit.However,inJōdoShinshū thepurposeofreligiousserviceissolelytoexpress ourgratitudetowardstheBuddhaʼsbenevolent virtues.

Inareligiousservice,pleasefollowthedirectionsof thedōshiorchōshōnin (theleadingroleintheservice) andact accordinglyandinunisonwiththeotherparticipants.

Readingheremeanstoopenoneselfupandlistento ShakyamuniBuddhaʼsDharmateaching (sutra).Though onedoesnothavetofolloweverysingledetailexactly, weaskthathe/shekindlyrefrainsfrommovementthat isnotconsistentwithordisruptstheﬂowoftherituals takingplace.

Whenchantingorreciting,pleasefollowalongwiththe dōshiorchōshōnin,withamindtonotbeingoutoftune orﬁnishingearlierorlatesthantheleader.

Pleasealsotrytofollowalongwiththedōshior chōshōninwhenmakingmovements.

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Inareligiousserviceorceremony,pleaseparticipatebybeingmindfulofcalmingoneʼsheartand mind.Trytorefrainfromconversation,eating,and drinking.Onedoesnotneedtoberigidandformal inposture;simplybeingateaseandinoneʼsnatural stateismostappropriate.

①SittinginHeizaPosition

Sittinginheizameanstositinarelaxedposition, whichheremeansnottositcross-legged,butratheron oneʼskneesorwhatiscommonlyreferredtoasseiza. Withcorrectpositioningofthehipsoneshouldsit, straightentheback,andlowerthechin.Leaveabout10 cmbetweentheknees(womenshouldkeeptheirkneestogether).Followingthiswayofsittingbestavoidsthefeet becomingnumb.

Oneshouldnotlookstraightbutslightlylower,ata pointabout3meterstothefront.Thenenjuwillencircie bothhands,soplacethelefthandovertherighthand. Bothhandsshouldbeplacednaturallyontopofoneʼslap. Thiswayofsittinglooksverynicewhenproperlyexecuted.

②WhenStanding

Whenstanding,placetheheelstogether.Bothfeet

103   

 



shouldbeatabouta30degreeangle (womenshouldplace thefeettogether).Oneshouldkeeptheirbackstraight.

Insteadoflookingstraight,oneshouldlookatadownwardangle,atabout9metersahead.

Keepbothhandsnaturallyattheside.

③WhenSittinginaSeat

Sitdeepwithintheseat.Trytoplacethefeetscooted alittletotheback.Donotstretchthelegsouttothe frontatanytime.

Leaveabout10cmbetweenthelegs (womanshouldkeep themtogether).Trytositwiththebackstraight.

Insteadoflookingstraight,oneshouldlookatadownwardangle,atabout5metersahead.

Placeyourhandsasexplainedabovewhensittingin heiza.

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Placingthepalmstogetherinwhatiscalledgasshō isthemostbasicofBuddhistritualcustoms.

AccordingtotheHōʼonjurinwrittenintheTang DynastybyDōse,placingthepalmstogetherin gasshōisoriginallyanIndiancustomofshowing respect.Today,mostBuddhistfollowershave adoptedthisritualcustom.

①PlacingPalmsTogetherinGasshō

Placethepalmsofyourhandstogetherinfrontofyour sternumarea.Withthenenjuencirclingbothhands, stretchthefingersoutandplaceallfingerstogether. Holdthenenjuinplacewiththethumbs.Donotinterlockthefingersorbringyourhandsinfrontofyourface. Itisbesttobeinarelaxedstatewithoutanytenseness.

Withoutpointingtheelbowsoutward,andplace your handsbeforeyourchestcomfortably;doingthiswill allowthepitofthestomachtorelax.Pointtheﬁngersat a45-degreeanglefromthebody.Then,withinabouttwo breaths,recitethenembutsuphrase,NamoAmidaButsu (ItakerefugeinAmidaBuddha).

②BowingRaihai

Whileingasshō,slowlyandquietlytilttheupper-half ofyourbodyforwardtoa45-degreeangle.Trynotto putexcessiveforceonyourshouldersorelbows. Then,slowlyreturntotheuprightpositionandlower yourhandstothesides.

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 

ItissaidthatincenseoriginallysymbolizeddiligenceintheSixParamitasofaBodhisattvaʼspractice.Furthermore,itisalsoliketheBuddhaʼs Compassionthatspreadsamongsrtoallpeople.

Whenoﬀeringincense,standaboutonestepaway fromtheincenseoﬀeringtablewhichisplacedinfrontof theBuddha.Withoutdoinggasshō,oneshouldquietly bowatabouta15-degreeangleandthenreturntothe standingposition.Thisiscalledyūhai (ichiyū).

Afteryūhai,takeastepforwardandstanddirectlyin frontoftheincense-oﬀeringtable (sitdownifitisalowtable foroﬀeringincenseintheseatedposition).

Then,takethelidoﬀoftheincensecontainer,takea pinchofincenseandplaceitonthecoalintheincenseoﬀeringvase.Donotdothismorethanonce.Also,itis notnecessarytobringtheincenseuptooneʼsforehead intheformofitadaku,somethingotherBuddhisttraditionsmayprescribe.

Afteroﬀeringincense,placethelidbackontopofthe container,andbowingasshōposition.

Thentakeonestepback (ifinseatedpositionscootback aboutthedistanceofonestep,thenstand),doanotheryūhai, andthenreturntoyourseat.

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 

Alsoknownasthejuzu,thenenjuissomethingone cannotforgetwhentakingpartinaBuddhistserviceorceremony.Althoughtherearemanytheories astotheoriginsofthenenju,generallyitbecame widelyusedinordertosettleoneʼsheartandmind, andbyusingthebeadstocountthenumberof timesonesays thenembutsu.Whenparticipatingin Buddhistservices,ceremonies,rituals,orwhenin thepresenceoftheBuddhistaltarorcentralobject ofreverence,besuretobringanenju.

Whennotinuse,thenenjuisplacedinthelefthand betweenthethumbandtherestoftheﬁngersput together.Thetasslehangsfromthebottom.Ingeneral, onedoesnotuseatwo-ringnenjubutratheraone-ring nenju.Donotplacethenenjuatanytimeonthetatami, ontheﬂoor,oranyplacewherepeoplewalkorsit.This iscustomaryamongstallBuddhisttraditions.Ifonemust placethenenjuontheabove-mentionedareas,placean underlaybeforeplacingitontop.Treatthenenjuwith respectandcare.

Whennotinuse,holdthenenjuwiththelefthand.

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 

Theword“kyō”originallymeans“uprightthread.” Inotherwords,theteachingsgiveninthekyō becomethefundamentalthreadthatstringsoneʼs lifetogether.

Thesutraorsacredbookcontainstherecorded teachingsofShakyamuniBuddhaʼsteachings (kyō), theBodhisattvasʼcommentariesonthoseteachings (ron),aswellasfurtherexplanationsfromvarious masters (shaku).

①ReceivingtheBook(Chōdai)

Whenproperlyreceivingthebook(chōdaioritadaku), raisethebookwithbothhandstothechestlevel.Then veryslightlylowertheheadasiftobowforwardandat thesametimeraisethebooktooneʼsforehead.After holdingthispositionforabriefmoment,slowlyreturnto theoriginalposition.Thisritualcustomtakesplace beforeandafterreadingfromthesutrabook.

②WhenReading

Afterreceivingthebook,openthebook,placeitonthe sutratable,andthenbegintoread.Whenﬁnished,close thebookandagainreceivethebookbeforeplacingit backonthesutratable.

Ifthereisnosutratable,holdthebookwithboth handsataboutchestlevelwhenreadingfromit.

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Liketheexplanationaboveconcerningthenenju,do notplacethesutrabookontheﬂoororwherepeoplesit andwalk.Ifonemustdoso,useanunderlaybeforeplacingitinthoseareas.

③WhenListening

Whenlisteningtothedōshi(theteacher)readawrittenworksuchastheGobunshō (Ofumi,RennyoʼsLetters), placebothhandsononeʼslapwiththelefthandontop, straightentheback,andslightlytilttheheadforward.

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Ryu-DaiTrivia：Chime

Theuniversitychimeadoptedthemelodyofthegātha, Buddhisthymnsentitled,“TheFourGreatBodhisattva Vows” (writtenbyKomatsuKiyoshi).

The“FourGreatBodhisattvaVows”arethefourgreat promisesthatallsentientbeings (bodhisattvas) makein theirsearchtoattainenlightenment.Thesevowsare:

“TheVowtoSaveAllBeings”

Thisisthepromisetohelpbringallsentientbeings acrosstotheshoreofenlightenment.

“TheVowtoExtinguishAllBlindPassions”

Thisisthepromisetoendalldelusions.

“TheVowtoStudytheDharmaExhaustively”

ThisisthepromisetoendeavorintheDharmaand learnallofitsteachings.

“TheVowtoAttaintheHighestEnlightenment”

Thisisthepromisetoattainthehighestandunsurpassableenlightenment.

Thechimedoesnotjustletstudentsknowwhenclasseshavebegunandwillend.Itisourhopethatitwill servetoremindandencourageallpeopleofthiscampus communitytothinkaboutandworktowardsactuating the“FoundingSpirit.”

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Ryu-DaiTrivia：TheFlagofBuddhism

Thesix-coloredflagrepresentsourfaithinthe Buddhistteachings.Itisalsocalledtherokujikior rokkonjikiflag.SomesaytheflagʼsoriginistheNirvana Sutra,butthisisuncertain.WedoknowthatinthePali canon,thereisapassageexplainingthatwhen ShakyamuniBuddhaattainedenlightenmentandshowed hispowers,heemittedtheshiningcolorsofblue,yellow, red,white,reddishyellow,etc.fromhisbody. AstheunifyingsymbolamongstallBuddhistfollowers, thisflagwasestablishedastheofficialflaginSriLanka in1885.However,itwasnotuntilHenrySteelAlcott (1832~1907), acolonelintheUSarmyandamemberofthe AmericanTheosophicalSociety,thatitbecamewidely usedthroughouttheworld.ThisflagcametoJapan becauseofthecloserelationshipMr.Alcotthadwiththe generalfacultyhereatRyukokuUniversity.In1889,Mr. AlcottcametoJapanandtothisuniversityformissionarypurposes.

Theﬂagisraisedonannualservicesanduniversity events.

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TheFlagofBuddhismandtheSchoolFlag 

ReligiousAﬀairsOﬃce (Shūkyō-bu)

Religious Aﬀairs Oﬃce (Shūkyō-bu)

Kenshinkan 1st ﬂoor, Fukakusa Campus

Thegoalofthisoffice (Shūkyō-bu) istospreadand nurturethe“Founding Spirit”ofRyukokuUniversity. Theofficeplans andhandles allreligiouseducational affairs,services,anduniversityceremoniesand events.

TheReligionAﬀairsOﬃce islocatedontheFukakusa Campus,onthenorthsideof theKenshinkan.