Article published by the violence of Buddhism in Japan discuss blog.
The violence of Buddhism from the history of Christian doctrine
Martorella
July 1, 2010. The rumor that describes Buddhism as a peaceful religion and devoted to meditation is so cruel as false. Unfortunately, the history of Buddhism tells us about the exact opposite, and Japan are the most striking examples of the transgression of the principle of non-violence of those so revered Buddhist masters.
who does not believe the texts of historians, hastily judged as questionable, and then ignored, it can easily be forced to surrender using the semantics of language. In fact, the Japanese language dictionaries contain a word that issues a final ruling, a clear and irrevocable. This word is Sohei. Sohei The word is composed of two kanji (Chinese characters) which means Buddhist monaco (so) and soldier (hei). The Sohei warrior monks were armed fighting for the interests of their monastery or religious sect. Contrary to what one might expect, the Sohei were not only defensive function, but participated actively in wars. The political influence of the monks was so strong that the leader Oda Nobunaga decided to exterminate them not to impede his rise to power. On 29 September 1571, the Enryakuji temple, the main monastery of the Tendai sect, was destroyed. The monks and civilians were killed mercilessly. In 1573 the shogun Ashikaga Yoshiaki allied with the warrior monks who fought against its rival. The warrior monks were always an important part in the military history of Japan, until the tax was not belligerent to the entire country unified and pacified by the Tokugawa shogunate (1603-1867).
What most concerns the phenomenon of militant Buddhism warrior, is the ease with which the Buddhist masters fueled bigotry and incitement to violence. A particular example is provided by the relationship between the samurai and the Shijo Kingo monaco Nichiren. Knowing the fierce and warlike character of Shijo Kingo, took advantage of Nichiren psychology in the service of his cause: the creation of a Buddhist sect that was supposed to have hegemony in Japan, and besides the whole world. Rather than cause them to drop their weapons and change their lifestyle, Nichiren always encouraged him in his battles have gone so far as to say that it was preferable "to live a single day with honor than to die a hundred and twenty years in disgrace." A clear invitation to die for his cause.
Shijo Kingo survived, but many other followers of Nichiren died fighting for him, and the testimonials are provided by the widows of desperate letters sent to Monaco with the request for aid. The idea that Shijo Kingo had a violent temper is not a malicious criticism of his detractors, but un fatto storico riconosciuto anche dai suoi ammiratori (1).
Gli episodi di violenze e aggressioni fra le sette buddhiste rivali furono tanto diffusi che le autorità decisero di prendere seri provvedimenti. Nel 1279 vi fu una repressione dei seguaci di Nichiren, un evento noto come Atsuhara honan (crisi di Atsuhara). In quella occasione furono arrestate ben 20 persone, e 3 furono condannate a morte e giustiziate.
Dunque sono innegabili le violenze compiute in nome del buddhismo. La questione non è più chiedersi quante furono le vittime, aspetto storicamente inconfutabile, ma perché ciò avvenne. La risposta è semplice. La dottrina di Nichiren rifiutava gli insegnamenti provvisori (shakumon) di Buddha, ritenuti meno importanti worthy of respect and basic education (honmon). Unfortunately between the provisional teachings (shakumon) there is also the principle of non-violence. Nichiren, on the contrary, justified his faith in the religion only daimoku. The daimoku is a mantra, recited a formula repeatedly made by the title of the Lotus Sutra and preceded by the word namu means to praise, honor (from Sanskrit NAMAS). Daimoku, in fact, literally means the title, and indicate the title of the Lotus Sutra, Myoho renge kyo in Japanese. The invention of reciting the daimoku is not an original work of Nichiren, but had been formulated by Kukai (2) of the Shingon sect.
Nichiren had studied in his youth, when it was known with the name of Zeshobo Renco (3), at the Shingon school, and knew very well so esoteric practices. Although in his writings are still critical to the esoteric Buddhism, and especially invective that ridiculed the magic of the Shingon sect and Kegon (4), Nichiren restraint and did not scruple to use it anyway. Went so far as to support the tantric sex say that reciting the daimoku during sexual intercourse would be immediately reached enlightenment (5). The doctrine of Nichiren gradually detached itself from all forms of Buddhist teaching, eliminating any question of a doctrinal character, and relying solely on faith and the benefits derived from religious practice. The daimoku thus became a slavish nenbutsu imitation of the mantra recited by opponents of the Jodo sect.
In fact, these forms of Japanese Buddhism, which fought very viciously among themselves, were in fact similar. Nichiren, Honen and Shinran preached the same principles: the use of mantra exasperated, leaving creed, sectarian exclusivism. The Jodo sect, for example, has always maintained that the worst of sinners would have had access to the Pure Land simply reciting the nenbutsu. This has often been interpreted as independence of the conduct of the person from grace (tariki) of Amida Buddha. According to Shinran, the sinner can be saved only by faith that is a gift of Amida. The more a man is spiritually unprepared, it has the opportunity to be saved because it is incapable of the slightest personal effort, opposed even less resistance to saving power of Amida. This is the meaning of the paradox of Shinran who said: "Even the good go to heaven, especially the bad ones!"
The fundamental problem of Japanese Buddhism in these forms and meanings, is to have a high tendency towards amorality. A characteristic feature of the Japanese native religion, Shinto, a religion is to be aesthetic, almost alien to morality and selfless. Often the goods are identified with the pleasure and beauty. This happens even when Japanese Buddhism focuses on obtaining practical benefits materials. In fact, Japanese Buddhism mingled and fused irreversibly with Shinto beliefs, so as to remain unaffected. This is called syncretism shinbutsu Konko or shinbutsu shugo, but is also indicated by the name of ryobu Shinto.
thinkers such as Nichiren, Honen and Shinran did not notice even to be determined by the cultural trends of their times, even said on the contrary, to detach themselves and be original. None of this would be a danger, even if interesting and unique aspects would not be spoiled by a creed that abandonment is to eliminate all critical voice. The idea of \u200b\u200beliminating the duality of good and evil (zen aku ropes) and to challenge the doctrinal rigidity, is a lively and fruitful development of the Japanese philosophy of Buddhism and in fact inherited from Shintoism. But ignore the devastating impact that religious fanaticism can have, as we have seen so far, represents the greatest danger to society, whether Western or Eastern Europe.
Those who believe in Buddhism must also firmly reject blind obedience to a faith that instead of enlightenment and wisdom produces dullness and closing. When asked to "replace the faith in the wisdom" is implicitly to give up claims to enlightenment and the Buddha, what a true Buddhist will never accept.
Notes 1. Daisaku Ikeda speaks of a "tendency to anger." See Daisaku Ikeda, The Wisdom of the Lotus Sutra, Arnoldo Mondadori, Milan, 2005, p.188.
2. See the Lotus Sutra, translated by Luciana Meazza, introduction by Francesco Sferra, Rizzoli, Milano, 2006, p.22.
3. Nichiren, whose real name at birth was Zennichimaro was initiated for religious life at a young age and was ordained in 1237 under the name of Monaco to Kiyosumidera Zeshobo Renco. He then went all'Enryakuji to deepen the study of Tendai thought, and then in Koya, where he studied Shingon theories.
4. The Shingon sect, founded by Kukai Monaco, is inspired by the Vajrayana Buddhism and Tantric address, making extensive use of mantras and mandalas, and in particular of magic rituals. Kegon the sect, known as school floral ornament, is a school that is based on the teaching of Mahayana sutra Avatamsaka. The central theme of the sect Kegon is the unity and interdependence of all things and all events.
5. The Gosho is located in this statement is called earthly desires are enlightenment. See Nichiren Daishonin, The Writings of Nichiren Daishonin, vol.4, Italian Institute of Buddhist Soka Gakkai, Florence, 2000, p.145.
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