On Buddhism presents the first English-language translation of a series of lectures by Keiji Nishitani (1900–1990), a major Buddhist thinker and a key figure in the Kyoto School of Japanese philosophy. Originally delivered in the early 1970s, these lectures focus on the transformation of culture in the modern age and the subsequent decline in the importance of the family and religion. Nishitani’s concern is that modernity, with its individualism, materialism, and contractual ethics, is an insufficient basis for human relationships. With deep insight into both Buddhism and Christianity, he explores such issues as the nature of genuine human existence, the major role of conscience in our advance to authenticity, and the needed transformation of religion. Nishitani criticizes contemporary Buddhism for being too esoteric and asks that it “come down from Mt. Hiei” to reestablish itself as a vital source of worthy ideals and to point toward a way of remaining human even in a modern and postmodern world.
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Absolute achieve acquired by one’s allowed to live appears arises aspect atheism authentic basic basis become bodhisattvas Buddha Buddha-mind Buddha-nature characteristic Christianity Chu Hsi comes conceived concerned Confucianism connection D.T. Suzuki dharma dhism dictum divine earth established fact faith fundamentally speaking genuine human Heaven knows historical consciousness human being’s human body human existence human relations human relationships I-thou I-thou relationship important individual involved issue of conscience Japan karma look matter means mind Miroku miso soup modern world monpø nirvåna Nishitani nonduality oneself other-power ourselves past person phrase possible present problem Pure Land Pure Land Buddhism question realize religion religious organization ryøshin sangha sect of Buddhism seems self-awareness sense Shin Shin Buddhism Shinran social ethics society Socrates sort stand standpoint structure term things tion tradition truly trustworthiness truth unchangeable various Wang Yang-ming Western world world of nature Zen Buddhism
Page 11 - of Japanese culture . . . [lies] in moving in the direction from subject to object [environment]. Ever thoroughly negating the self and becoming the thing itself; becoming the thing itself to see; becoming the thing itself to act. To empty the self and see things, for the self to be immersed in things, "no-mindedness" [in Zen Buddhism] or effortless acceptance of the grace of Amida
Page 20 - The essence of the Japanese spirit must be to become one in things and in events. It is to become one at that primal point in which there is neither self nor others.
Page 11 - To empty the self and see things, for the self to be immersed in things, "no-mindedness" [in Zen Buddhism] or effortless acceptance of the grace of Amida ... [in
Page 3 - in the present with one eye on the past and the other on the future,
Page 20 - a Japanese spirit which goes to the truth of things as an identity between actuality and reality, must be one which is based on this
Page 20 - goes to things,' that is not to say to go to matter. And although I say 'nature,' that is not to say objective or environmental nature. To go to things means starting from the subject, going beyond the subject, and going to the bottom of the subject. What I call the identity between actuality and reality