Formative Elements of Japanese Buddhism

FORMATIVE ELEMENTS OF JAPANESE BUDDHISM.

It claims to be a universal religion. It professes, as will be seen later on, to be a way of thought suited to all people, meeting their religious aspirations halfway and providing them with modes of faith and devotion suited to their human needs. It is remarkably free from intellectual and scientific prejudices; it has none of the supposed conflict with science and modern philosophy which has been such a great obstacle to the progress of Christianity. We may reasonably expect (though I do not say "hope") that when it comes before the world—as it certainly will from now on, as one of the religions of the Japanese Empire, which is now a leader in the forefront original: "van" of civilization—it will prove itself to be a very dangerous rival to Christianity on its own ground.

The old Shinto the indigenous spirituality of Japan, focused on ritual practices and the worship of spirits known as 'kami' worship of Japan is not Buddhism, and the old code of chivalry known as Bushido the "way of the warrior," a Japanese moral code regarding samurai attitudes, behavior, and lifestyle—the chivalry which has produced the great warriors of today—is not Buddhism. Yet Shinto and Bushido have each made their terms with Buddhism, and the religion of non-Christian Japan is practically unified.

Buddhism is, moreover, the common religious bond of the Far East a historical term for the regions of East and Southeast Asia. It is the religion practiced in Korea and China, Siam now Thailand, Burma, Tibet, Nepal, and Ceylon now Sri Lanka. It is akin to Brahmanism an ancient form of Hinduism focused on the rituals and philosophies of the Brahmins, and it is today being promoted in subtle ways in all parts of the Far East and elsewhere. It comes recommended by its ancient age original: "hoar antiquity" and its Oriental mystery to a people weary of an orthodox and lifeless Christianity—people who are turning for comfort to spiritualism and clairvoyance, and losing year by year that moral strength which has been and remains the true glory of Christianity.

The answer that Christianity must give to Buddhism will not be found in doubling its missionary organizations and sending out great numbers original: "shoals" of missionaries abundantly provided with material resources for evangelization. It will be found in the careful study of the life and teachings of Buddha Siddhartha Gautama, the founder of Buddhism and his followers, and more especially of that form of Buddhism...