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Sanbō Kyōdan was founded by [[Yasutani Haku'un]] in 1954. It is rooted in the thinking of [[Harada Daiun Sogaku]], a Sōtō priest who also studied with Rinzai priests.{{sfn|Ford|2006|p=148}} Both Harada Roshi and Yasutani Roshi were strong promoters of Zen practice for lay practitioners, and for people of other (non-Buddhist, non-Asian) faith communities and cultures. Their openness to lay practitioners was in line with the modernizing tendency of the [[Meiji restoration]], which began in 1868. Starting in this period, various Zen institutions began to give permission to lay followers to practice Zen.{{refn|group=note|Another example of this openness to lay practitioners is the [[Ningen Zen Kyodan]].}}
Sanbō Kyōdan was founded by [[Yasutani Haku'un]] in 1954. It is rooted in the thinking of [[Harada Daiun Sogaku]], a Sōtō priest who also studied with Rinzai priests.{{sfn|Ford|2006|p=148}} Both Harada Roshi and Yasutani Roshi were strong promoters of Zen practice for lay practitioners, and for people of other (non-Buddhist, non-Asian) faith communities and cultures. Their openness to lay practitioners was in line with the modernizing tendency of the [[Meiji restoration]], which began in 1868. Starting in this period, various Zen institutions began to give permission to lay followers to practice Zen.{{refn|group=note|Another example of this openness to lay practitioners is the [[Ningen Zen Kyodan]].}}


The leaders of the Sanbo Kyodan were involved in the contemporary social and cultural developments in Japan, which followed the abandonment of the mediaeval feudal system and its opening up to foreign influences and modern western technology and culture. The association of some of them with the fierce militaristic nationalism of the mid-20th century [[Empire of Japan]] has become controversial.{{sfn|Victoria|2006}} Within Japanese Buddhism, there was a development of [[Buddhist modernism]],{{sfn|mcMahan|2008}}{{sfn|Sharf|1993}} but also a tendency to support the autocratic regime in the interest of survival.{{sfn|Victoria|2006}}{{sfn|Sharf|1993}}
The leaders of the Sanbo Kyodan were involved in the contemporary social and cultural developments in Japan, which followed the abandonment of the mediaeval feudal system and its opening up to foreign influences and modern western technology and culture. The association of some of them with the fierce militaristic nationalism of the mid-20th century [[Empire of Japan]] has become controversial.{{sfn|Victoria|2006}} Among [[Yamada Koun]]'s friends and associates were [[Soen Nakagawa]]{{sfn|Shimano|1996|p=20-21}}, a strong supporter of Japanese imperialism{{sfn|Victoria|2003|p=96-97}}. Within Japanese Buddhism, there was a development of [[Buddhist modernism]],{{sfn|mcMahan|2008}}{{sfn|Sharf|1993}} but also a tendency to support the autocratic regime in the interest of survival.{{sfn|Victoria|2006}}{{sfn|Sharf|1993}}


==Influence==
==Influence==


===Western influence===
===Western influence===
Although the membership of Sanbō Kyōdan is small, 3,790 registered followers and 24 instructors in 1988{{sfn|Sharf|1993}}, "the Sanbõkyõdan has had an inordinate influence on Zen in the West".{{sfn|Sharf|1993}}
Although the membership of Sanbō Kyōdan is small (3,790 registered followers and 24 instructors in 1988{{sfn|Sharf|1993}}), "the Sanbõkyõdan has had an inordinate influence on Zen in the West".{{sfn|Sharf|1993}}


Westerners involved with Sanbō Kyōdan, including a number of Roman Catholics, promoted its teachings in North America and Europe in the latter half of the 20th century and early 21st century. One early American Zen member was [[Philip Kapleau]], author of ''The Three Pillars of Zen''. Kapleau studied under Harada Sōgaku in Obama and Yasutani Haku'un in greater Tokyo in the 1950s and 1960s, but never received formal [[dharma transmission]], and started his own lineage. Another influential student was [[Taizan Maezumi]]. In Europe the Sanbō Kyōdan was associated with [[Hugo Enomiya-Lassalle]] and others.
Westerners involved with Sanbō Kyōdan, including a number of Roman Catholics, promoted its teachings in North America and Europe in the latter half of the 20th century and early 21st century. One early American Zen member was [[Philip Kapleau]], author of ''The Three Pillars of Zen''. Kapleau studied under Harada Sōgaku in Obama and Yasutani Haku'un in greater Tokyo in the 1950s and 1960s, but never received formal [[dharma transmission]], and started his own lineage. Other influential teachers who studied with Yasutani and started their own organizations included [[Robert Aitken]] and [[Taizan Maezumi]]. In Europe the Sanbō Kyōdan was associated particularly with Roman Catholic practitioners such as [[Hugo Enomiya-Lassalle]] and others.


Sanbō Kyōdan was also connected to [[Soen Nakagawa]]{{sfn|Shimano|1996|p=20-21}}, a friend of [[Yamada Koun]] and a strong supporter of Japanese imperialism{{sfn|Victoria|2003|p=96-97}}, and [[Eido Tai Shimano]]{{sfn|Shimano|1996|p=20-21}}, who has been accused of sexually abusing lay American practitioners.{{sfn|Lachs|2009}}
The Sanbō Kyōdan has not been immune from controversies concerning the immoral behaviour of Zen teachers, including [[Eido Tai Shimano]]{{sfn|Shimano|1996|p=20-21}}, a student of Soen Nakagawa and associate of Yasutani and Yamada, who has been accused of sexually abusing lay American practitioners.{{sfn|Lachs|2009}}


===Yasutani Lineage===
===Yasutani Lineage===

Revision as of 09:50, 19 April 2013

Sanbo Kyodan
Formation1954
TypeZen
HeadquartersJapan Kamakura, Japan
WebsiteSanbo-Zen.org
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Sanbo Kyodan (三宝教団, Sanbō Kyōdan, literally "Three Treasures Religious Organization") is a Zen sect derived from both the Rinzai and Soto traditions of Japanese Zen.

History

Sanbō Kyōdan was founded by Yasutani Haku'un in 1954. It is rooted in the thinking of Harada Daiun Sogaku, a Sōtō priest who also studied with Rinzai priests.[1] Both Harada Roshi and Yasutani Roshi were strong promoters of Zen practice for lay practitioners, and for people of other (non-Buddhist, non-Asian) faith communities and cultures. Their openness to lay practitioners was in line with the modernizing tendency of the Meiji restoration, which began in 1868. Starting in this period, various Zen institutions began to give permission to lay followers to practice Zen.[note 1]

The leaders of the Sanbo Kyodan were involved in the contemporary social and cultural developments in Japan, which followed the abandonment of the mediaeval feudal system and its opening up to foreign influences and modern western technology and culture. The association of some of them with the fierce militaristic nationalism of the mid-20th century Empire of Japan has become controversial.[2] Among Yamada Koun's friends and associates were Soen Nakagawa[3], a strong supporter of Japanese imperialism[4]. Within Japanese Buddhism, there was a development of Buddhist modernism,[5][6] but also a tendency to support the autocratic regime in the interest of survival.[2][6]

Influence

Western influence

Although the membership of Sanbō Kyōdan is small (3,790 registered followers and 24 instructors in 1988[6]), "the Sanbõkyõdan has had an inordinate influence on Zen in the West".[6]

Westerners involved with Sanbō Kyōdan, including a number of Roman Catholics, promoted its teachings in North America and Europe in the latter half of the 20th century and early 21st century. One early American Zen member was Philip Kapleau, author of The Three Pillars of Zen. Kapleau studied under Harada Sōgaku in Obama and Yasutani Haku'un in greater Tokyo in the 1950s and 1960s, but never received formal dharma transmission, and started his own lineage. Other influential teachers who studied with Yasutani and started their own organizations included Robert Aitken and Taizan Maezumi. In Europe the Sanbō Kyōdan was associated particularly with Roman Catholic practitioners such as Hugo Enomiya-Lassalle and others.

The Sanbō Kyōdan has not been immune from controversies concerning the immoral behaviour of Zen teachers, including Eido Tai Shimano[3], a student of Soen Nakagawa and associate of Yasutani and Yamada, who has been accused of sexually abusing lay American practitioners.[7]

Yasutani Lineage

Yasutani's lineage has grown rapidly, constituting one of the largest Zen-networks in the USA, though several of Yasutani's dharma heirs, or of his successor Yamada Koun, have left the Sanbo Kyodan and started their own organisations.[8]

Yasutani Hakuun's lineage Taizan Maezumi's lineage
Soto lineage Rinzai lineage Soto lineage Rinzai lineage
Harada Sodo Kakusho (1844-1931)[web 1] Dokutan Sosan (a.k.a. Dokutan Toyota) (1840-1917)[web 1]
Harada Daiun Sogaku (1871-1961)[web 1] Joko Roshi
[web 2][note 2]
Hakuun Yasutani[web 1] Hakuun Yasutani[web 1] Baian Hakujun Kuroda Koryu Osaka (1901-1985)
Philip Kapleau (1912-2004) Yamada Koun (1907-1989) Taizan Maezumi (1931-1995)
  1. Bishop, Mitra (b.1941)
  2. Henry, Michael Danan (b.1939-)
  3. Gifford, Dane Zenson
  4. Graef, Sunyana (b.1948)
  5. Kjolhede, Sonja Sunya Sensei
  6. Low, Albert (b.1928)
  7. Sachter, Lawson David
  8. Toni Packer(b.1927) (Independent)
  9. Clarke, Richard (b.1933) (Independent)
  1. Yukiyoshi Zuiun-ken Adachi
  2. Reiko Houn-an Adachi
  3. Robert Chotan Gyoun Aitken
  4. Osamu Shoun-ken Ashida
  5. Fr. Niklaus Goun-ken Brantschen, SJ
  6. Uta Ryuun-an Dreisbach
  7. Sr. Ludwigis Koun-an Fabian, OSB
  8. Lourdes Mila Gyokuun-an Golez
  9. Ruben Keiun-ken Habito[web 3]
  10. Kodo Nyoun-ken Hasegawa
  11. Tetsuo Taiun-ken Hiyama
  12. Fr. Willigis Koun-ken Jaeger, OSB
  13. Akira Ji'un-ken Kubota
  14. Heidi Heki-un an Kern
  15. Johannes Houn-ken Kopp
  16. Victor Yuun-ken Loew
  17. Peter Choun-ken Lengsfeld
  18. David Tetsuun-ken Loy
  19. Sr. Elaine Koun-an MacInnes
  20. Gundula Zuiun-an Meyer
  21. Carmen Baika-an Monske
  22. Teizo Kaku'un-ken Nakamura
  23. Tsuneo Go'un-ken Oda
  24. Akira Soun-ken Onda
  25. Silvia Rin'un-an Ostertag
  26. Sonia Shuni-an Punzalan
  27. Kathleen Seiun-an Reiley
  28. Joan Jo-un Rieck
  29. Ama Genun-ken Samy
  30. Ana Maria Kiun-an Schlüter Rodes
  31. Shitetsu Shoun-ken Sendo
  32. Paul Choun-ken Shepherd
  33. Roselyn Seiun-an Stone
  34. Toshio Hekiun-ken Tonoike
  35. Shue Reiunken Usami
  36. Masamichi Ryoun-ken Yamada
  1. Alfred Jitsudo Ancheta
  2. Susan Myoyu Andersen-Palmer
  3. Jan Chozen Bays(b.1945)
  4. Charlotte Joko Beck(1917-2011)
  5. Charles Tenshin Fletcher
  6. Tetsugen Bernard Glassman(b.1939)
  7. John Daido Loori (1931-2009)
  8. Dennis Genpo Merzel (b.1944)
  9. Nicolee Jikyo Miller-McMahon
  10. Louis Mitsunen Nordstrom (b.1943)
  11. John Tesshin Sanderson
  12. Gerry Shishin Wick
  13. William Nyogen Yeo (b.1936)


Charismatic authority

The Sanbō Kyōdan was also influential in introducing charismatic authority in western Zen, by its dependency on the authority of Yasutani,[10] while simultaneously standing outside the mainstream of Japanese Zen. It was implemented into a culture which is unaware of the specific characteristics of Japanese culture regarding authority.[11][12] The stress on kensho as means of authority, coupled to the primacy of maintaining the correct Dharma transmission, led to institutional problems when Yasutani's heir Yamada Koun died.[10] Seeing one's nature gives an autonomous confirmation of Zen's ultimate truth, which may conflict with the need to maintain institutions and traditions.[note 3]

Yasutani and Japanese imperialism

See also: Hakuun Yasutani and Zen at War

Yasutani's support for the Japanese military's aggression against other Asian countries, most of which were Buddhist, was criticised after World War II. The publication of Brian Victoria's Zen at War[2] led to a public apology by Kubota Ji'un, the 3rd Abbot of Sanbō Kyōdan.[web 4]

See also

Notes

  1. ^ Another example of this openness to lay practitioners is the Ningen Zen Kyodan.
  2. ^ Bernie Glassmann: "Koryu roshi’s school was called Shakyamuni Kai. The Shakyamuni Kai was formed by Koryu roshi’s teacher, a man named Joko roshi; Joko roshi was actually a priest and teacher in few different Buddhist traditions."[web 2] A group with a similar name was the Shakuson Shōfu Kai, or "Shakyamuni True Way Society", founded by Kōnen Shaku (1849-1924), a student of Soyen Shaku.[9]
  3. ^ See Sharf (1995-C) [13] for an exposition of the problems that the Sanbo Kyodan faced, after the death of Yamada Koun. As Sharf notes:
    • "[C]harisma can spread too widely, and the resulting centripetal forces pull the organisation apart, with new sects spinning off in several directions".[14]
    • "[T]he Sanbō Kyōdan would not survive long were it to elevate every student with kensho to the status of master".[14]
    • "The institution would have little chance of survival were it not to balance claims concerning the ultimacy and autonomy of kensho with a course of training that inspires obedience and loyalty to the tradition".[14]
    These remarks also seem to apply to USA-zen, which lacks central authority, despite the formal ties to Soto-shu of many groups.

References

  1. ^ Ford 2006, p. 148.
  2. ^ a b c Victoria 2006.
  3. ^ a b Shimano 1996, p. 20-21.
  4. ^ Victoria 2003, p. 96-97.
  5. ^ mcMahan 2008.
  6. ^ a b c d Sharf 1993.
  7. ^ Lachs 2009.
  8. ^ Ford 2006.
  9. ^ Morrow 2008, p. 2.
  10. ^ a b Sharf & 1995-C.
  11. ^ Lachs 1999.
  12. ^ Lachs 2006.
  13. ^ Sharf & 1995-C, p. 444-452.
  14. ^ a b c Sharf & 1995-C, p. 445.

Sources

Published sources

  • Ford, James Ishmael (2006). Zen Master Who?: A Guide to the People and Stories of Zen. Wisdom Publications. ISBN 0-86171-509-8. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  • Lachs, Stuart (1999), Means of Authorization: Establishing Hierarchy in Ch'an /Zen Buddhism in America* Lachs, Stuart (2006), The Zen Master in America: Dressing the Donkey with Bells and Scarves
  • K., Vladimir; Lachs, Stuart (2009), The Aitken-Shimano Letters
  • McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN 9780195183276
  • Prebish, Charles S. (1999). Luminous Passage: The Practice and Study of Buddhism in America. University of California Press. ISBN 052021697. {{cite book}}: Check |isbn= value: length (help); Cite has empty unknown parameter: |coauthors= (help)
  • Seager, Richard Hughes (2000). Buddhism in America. Columbia University Press. ISBN 0-231-10868-0. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  • Sharf, Robert H. (1993), "The Zen of Japanese Nationalism", History of Religions, Vol. 33, No. 1. (Aug., 1993), pp. 1-43.
  • Sharf, Robert H. (1995-C), "Sanbokyodan. Zen and the Way of the New Religions" (PDF), Japanese Journal of Religious Studies 1995 22/3-4 {{citation}}: Check date values in: |year= (help)CS1 maint: year (link)
  • Shimano, Eido Tai (1996), "Dai Bosatsu Mandala. A Portrait of Soen Nakagawa". In: Kazuaki Tanahashi & Roko Sherry Chayat (1996), "Endless Vow. The Zen Path of Soen Nakagawa", Boston, Massachusetts: Shambhala Publications, Inc.
  • Spuler, Michelle (2002). Developments in Australian Buddhism: Facets of the Diamond. Routledge. ISBN 0-7007-1582-7. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  • Victoria, Brian (2003), Zen War Stories, Routledge
  • Victoria, Brian Daizen (2006), Zen at war (Second Edition ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc. {{citation}}: |edition= has extra text (help)

Web-sources

  1. ^ a b c d e f Sanbo Kyodan: Harada-Yasutani School of Zen Buddhism and its Teachers
  2. ^ a b Sweeping Zen: Interview with Bernie Glassmann
  3. ^ Barthashius, Ruben Keiun-ken Habito
  4. ^ Apology for What the Founder of the Sanbo Kyodan, Yasutani Haku'un Roshi, Said and Did During World War II

Further reading

  • Philip Kapleau, The Tree Pillars of Zen
  • Peter Matthissen, Nine-headed Dragon River
  • Brian Daizen Victoria (2006), Zen at war. Lanham e.a.: Rowman & Littlefield Publishers, Inc. (Second Edition)
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