Otani University Academic Repository / 大谷大学学術情報リポジトリ

Robert F. Rhodes

English

JAPANESE BOOKS ON BUDDHISM Japanese Books on Buddhism Published in 2023

安井,祥人

ヤスイ,ヨシト

YASUI,Yoshito

（ 16 ） 大谷大学図書館・博物館報（第42号）◆中央カウンターの機能を L カウンターに統合　従来、図書館 2 階の閲覧室には、レファレンスサービス ( 利用相談 )等に対応する中央カウンターと図書・資料やノートパソコンの貸出等に対応する L カウンターがありました。この度、これらの 2 ヶ所で行っていたカウンターサービス機能を L カウンター 1 ヶ所に統合するレイアウト変更を行いました。　これにより、利用者が目的や内容によって、2ヶ所のカウンターを行き来する必要が無くなり、新しくなった Lカウンターにおいて、各種の利用者サービスを受けていただくことができるようになりました。また、これにあわせて、絵本コーナーにあった「鈴木大拙書斎畳」を Lカウンター横に移動させることで、新たなリフレッシュエリアも設置しました。　　　　　　　　　　　　　　　◆レファレンスブックコーナーの充実化　中央カウンターとLカウンターのサービス機能を統合したことによる中央カウンター跡を有効に利用するため、その場所に新たな低書架を7台設置しました。元来、レファレンスブックコーナーには、各分類における辞書・事典等の多くの利用が見込まれる図書・資料が禁帯出として配架されています。　今回の低書架の追加設置により、800( 言語 ) と 900( 文学 ) の書架に配架されていた辞書・事典等の移設と法令・規程等を集めた「追録コーナー」を新設したことで、これまで以上に利用しやすい環境となり、充実したレファレンスブックコーナーとして生まれ変わりました。ぜひ、積極的にご利用ください。◆絵本コーナーのレイアウト変更　2021 年 4 月から本格的に稼働した図書館 2 階の閲覧室北東にある絵本コーナーですが、開設当初の約 280 冊という蔵書数が、現在では約900 冊以上まで拡大しております。今後、更なる絵本コーナーの充実化を進めるにあたり、より絵本を探しやすく、利用しやすい環境を整えるため、低書架 2 台を新たに設置し、全体のレイアウトを変更しました。新しくなった絵本コーナーで、お気に入りの絵本と出逢っていただくことができれば嬉しく思います。　なお、図書館 1 階の閲覧室に開設していた「課題図書コーナー」ですが、今回のレイアウト変更にあわせて、絵本は、絵本コーナーへ移設し、その他の課題図書は、レファレンスブックコーナー北側の書架に移設しました。　　　　　　　　　　　　　　　　　　　〈文責：図書・博物館課　チームリーダー　安井 祥人〉　　　　　　　　　　　　　　　　　　　　　大谷大学図書館News Source 1図書館 2 階閲覧室 利用者サービス向上のためのリニューアル！(上)Ｌカウンター、(下)リフレッシュエリアレファレンスブックコーナー(上)絵本コーナー、(下)課題図書コーナー

Japanese

〈News Source 1〉図書館2 階閲覧室 利用者サービス向上のためのリニューアル！

山雄,優生

親鸞の「念仏成仏」思想の受容－「行巻」を中心として－（学位論文審査報告書）

鈴木, 寿志

スズキ, ヒサシ

SUZUKI, Hisashi

　2024年２月末日に、表題の書籍『変動帯の文化地質学』が京都大学学術出版会から刊行された。紹介者はこの本の編集代表を務め、また序論、第Ⅱ部第４章、第Ⅲ部第１章、第Ⅳ部第３章、コラム２篇、総論を執筆した。この本は「文化地質学」に関する書籍として、日本は元より世界で初めての出版となった。　文化地質学は、ザルツブルク大学のヴォルフガング・フェッタース教授が2003年の論文で提唱した比較的新しい学問分野である。純粋な地質学が自然物のみを対象とするのに対して、文化地質学では人との関わりを重視し、文理融合の学際的な研究活動を展開する。日本では2014年に初めて地質学会でトピックセッションが開かれ、それ以降地球科学関連の学会を中心に発表の場が設けられてきた。また2018年３月には大谷大学にて文化地質研究会の設立総会が開催され、同研究会が発足した。文化地質研究会は、文化地質学研究を牽引する中心的役割を担っている。　本書の内容は、主に同題目の科研費「変動帯の文化地質学」（基盤研究Ｂ）（課題番号17H02008）での研究成果に基づいている。平成29年度から令和２年度までの予定で始まったこの科研費研究は、コロナ禍のために令和４年度まで延長された。科研費の研究は、研究代表者の鈴木に加え、研究分担者10名、研究■資料自編著書紹介『変動帯の文化地質学』鈴木寿志［編集代表］、伊藤 孝・高橋直樹・川村教一・田口公則［編集］ Ａ５上製570ページ、2024年２月29日発行、京都大学学術出版会鈴　木　寿　志79協力者６名の体制で進められた。書籍の執筆に際しては、科研費に関わった研究者以外にも、それぞれの章の内容にふさわしい研究者に声かけをして、執筆を依頼した。そして令和５年度の科研費・研究成果公開促進費（学術図書）に応募し、採択されたことで出版の運びとなった。　本書は、序論・総論に加えて５部から構成され、総勢29名の執筆者が31の章と２つのコラムを寄稿した。各部の構成と執筆者は以下の通りである。序論　文化地質学の提唱と発展（鈴木寿志）第Ⅰ部　石材利用の歴史と文化（田口公則・編集）：執筆者７名による７章構成城の石垣・石材から見えること／先山 徹山形城の石垣石はどこから集めたのか／大友幸子庶民の石，権力の石―神奈川県の石材から／田口公則シシ垣―人と野生動物を隔てる石の砦／筬島聖二「石なし県」千葉における石材利用／高橋直樹・赤司卓也近代建築物に利用された国産石材／乾 睦子なぜ「花崗岩」のことを「御影石」と呼ぶのか―土石流がもたらした銘石／先山 徹第Ⅱ部　信仰と地質学（川村教一・編集）：執筆者８名による８章構成縄文時代と環状列石―北東北の例／藤本幸雄岩石信仰研究の視点／吉川宗明仏教における結界石の持つ意味と役割―日本とタイの事例から／清水洋平磨崖仏／鈴木寿志山岳霊場の地質学―香川県小豆島と大分県国東半島の岩窟／川村教一熊野の霊場を特徴づける地形・地質／後 誠介中近世石造物の考古学―兵庫県姫路市書寫山圓教寺の事例から／中井淳史京都の白川石の石仏／張 平星第Ⅲ部　文学と地質・災害（伊藤 孝・編集）：執筆者６名による５章構成地質文学／鈴木寿志・田口公則80 自編著書紹介『変動帯の文化地質学』『おくのほそ道』に描かれた芭蕉の自然観／蟹澤聰史「地」で読み解く宮沢賢治／加藤碵一日記史料にみる中近世の日本における地震の捉え方／西山昭仁醜い山から崇高な山へ―Ｂ・Ｈ・ブロッケスの詩「山々」をめぐって／廣川智貴第Ⅳ部　地域の地形・地質を楽しむ（高橋直樹・編集）：執筆者13名による７章と２コラム構成地域資源をブランド化する―ジオパークと日本遺産／先山 徹文化地質学の視点を取り入れたジオツーリズム／川村教一・松原典孝・﨑山正人・佐野恭平地学散策路―ジオトレイル／鈴木寿志地域の成り立ちを見る―ジオストーリー／森野善広・赤崎広志食と地学―常陸・茨城の食の背景を考える／伊藤 孝・石島恵美子地域資源の再発見―博物館の新しい役割／田口公則地域を見る目を育てる―地域博物館の使命／高橋直樹・八木令子コラム１　ブラタモリと文化地質学／鈴木寿志コラム２　日本海にゴジラ現わる⁉／鈴木寿志第Ⅴ部　地学教育の新展開（伊藤 孝・編集）：執筆者３名による２章構成地学教育における文化地質学の役割／久田健一郎学校の岩石園を探検しよう／大友幸子・石橋弘明総論　変動帯の文化地質学（鈴木寿志）　５名の編者はみな地質学者ではあるが、各部の著者の中には歴史学・仏教学・造園学・文学・教育学・地理学の研究者も加わり、「地質」に関わる多彩な分野の学際研究成果が結実した。結果として、Ａ５版上製、口絵カラー図版４、本文ページ数557の大著となった。文化地質学を学び、研究する方々の座右の書となるとともに、一見地質学とは無縁な分野からの新たなアプローチにつながることを期待したい。　本出版事業は、令和５年度の日本学術振興会・科研費・研究成果公開促進費（学術図書）（課題番号23HP5183）の助成により実現できた。ここに記してお礼申し上げる。81大谷大学社会学部研究年報　第１号

自編著書紹介『変動帯の文化地質学』

國賀,由美子

クニガ,ユミコ

KUNIGA,Yumiko

（ 12 ） 大谷大学図書館・博物館報（第42号）はじめに 　大谷大学博物館では例年、10 月から 11 月 の東本願寺報恩講の時期に合わせて、特別展を開催している。2024 年度は 10 月 8 日から 11 月 28 日まで「美と用の煌めき－東本願寺旧蔵とゆかりの品々－」展を開催した。同展は開かいびゃく闢以来の東本願寺が、どのような美術品を発注し、所蔵し、如何に作者たちとも関わったのかを、歴代宗主の美術に対する造詣の深さとともに紹介したものである。 　東本願寺ゆかりの美術品の多くが、現在も貴重な文化財として、公立・私立の博物館や美術館に所蔵されている。このことを、まだまだほんの一部だが解明できたのは、明治42 年（1909）と昭和２年（1927）の二期に分けて、東本願寺と大谷家が所蔵品の売立を行い、その売立目録（図１）を発行していたことによる。つまり東本願寺旧蔵品の作者や作品名が目録から具体的にわかり、追跡調査をすることができたためである。　これら什物とゆかりの品々の概要を確認することで、「東本願寺に関わる美術品」から、かつての東本願寺をとりまいた美術品制作と伝世の環境を、あらためて検証したいと思い本展を企画した。展覧会は以下の通り三つの章で構成した。第一章　 歴代のディレクションと東本願寺　　　　　 絵所　この章では東本願寺の歴史に大きく関わる作品をとりあげた。　東本願寺の堂舎障壁画は慶長の創建当初から、京狩野家の当主を中心とした一門挙げての制作であったとみられる。京狩野家は、五摂家の一である九条家と主従関係にあり、また、当時の東本願寺は宗主が九条家の猶子になる、あるいは姻戚関係を結ぶなど、九条家と特別な関係にあった。ここでは京狩野家二代狩野山雪による東本願寺御殿内の障壁画下絵や、九条家歴代当主の御影の下絵（図２）を展示した。　さらに九条家と東本願寺の縁からの、東本願寺における京狩野家の重用は、殿舎の障壁画のみに留まらず、13 代宣如が徳川将軍家に進呈する品《武家相撲絵巻》を山雪に描かせるというような、絶大な信頼関係があってこその作画へと結実してゆく。　京狩野家四代永敬の弟にあたるのが、三代永納の次男狩野永梢である。永梢について『本朝古今書画便覧』（文化 15 年・1818 刊）などは「東本願寺絵所」であったと伝える。また、その息男永雪も「東本願寺絵所」と伝わり、内匠と称し、東本願寺の記録には、常御殿梅の間に揮毫したと残る。「東本願寺絵所」については未解明であり、「東本願寺絵所」としての永梢父子の活動内容についても現段階では不明と言わざるを得ないが、ここには永梢・永雪父子の各作品（昨年度、および今年度当館新収蔵資料紹介 参照）も初お目見えした。博物館学芸員　教授 國　賀　由美子（日本絵画史）〈2024年度博物館特別展〉「美と用の煌めき－東本願寺旧蔵とゆかりの品々－」 　開催をふり返って図１ 明治四十二年第一回『売立目録』より（ 13 ）大谷大学図書館・博物館報（第42号）第二章　　歴代の手づから　東本願寺の歴代宗主は江戸時代から近代を通じて、文化的素養を有した。公家の猶子となり、また姻戚関係をもち、茶道、香道、書道、能に長け、詠歌や詩作、画作や陶芸などを嗜み、芸術家とも交わること多く、これらを自らのものとして養った。その結果、つくり手に示唆を与えたり、アートディレクターとしての一面を見せるなど、歴代と芸術についてはさらに熟慮してゆく必要がある。 この章では、歴代宗主自らによって、あるいはその意向を反映して制作された作品、たとえば 13 代宣如による《三日月　花入、詠歌》や 18 代従如による当時の博物学への趣向を反映した《百鶴之図》など、また 21 代厳如御好の《宝珠香合》（図３）など「御好」として宗主が制作や伝世に関与したものを通して、その営みを検証した。第三章　　近世・近代の東本願寺什物から　東本願寺および大谷家では、明治 42 年と昭和２年の二期にわたって、大規模な所蔵品の売立を行った。その裏には、幕末明治期に宗主を務めた 21 代厳如の、長期にわたる収蔵品整理があった。　19 代乗如は同時代の伊藤若冲の作品を好み、若き若冲の作品を買い求めた。そのような画幅が三点は確実に、かつての東本願寺に所蔵されていた。若冲が相国寺に寄進した動植綵絵を観たいと思った乗如は、相国寺にこれを依頼。相国寺側は諸老で協議し許容したということが、相国寺の記録『参暇寮日記』に残る。　この章では売立の目録に載る、東本願寺を後にした作品を中心に、かつての東本願寺が所蔵したことが明らかな近世・近代の巨匠たちによる品々（図４ほか）を展観した。これらから、東本願寺と関わる制作の環境、そして伝世の環境、つまり１点１点の作品それぞれがたどってきた道程に思いをはせたいと願った。結語　かつては縁あって東本願寺に集った品々が、今はそれぞれ別の場所に在る。この度あらためて当館に集った作品たちは、展覧会に初出品というものも多かったが、展覧会が終了してそれぞれの場所に戻って行った。かつての存在場所の様相を伝えるものとして、図録だけが残ったといえるだろう。　本展はとても多くの方にご覧いただき、開館以来二番目の入場者数を記録し、一日あたりの人数では過去の記録を更新するものとなった。ほぼ百年ぶりでのゆかりの品々の再会の場に、学生も含めて多くの方に立会頂けたことに、企画者としてたいへん嬉しく有難く思う。図２ 狩野山雪《九条家代々御影》1巻　部分　17 世紀図３ 厳如御好《宝珠香合》　1合 　　 元治２年（1865）　蓮成寺（真宗大谷派） 図４ 円山応挙 《黄初平図》１幅 18 世紀

〈2024年度博物館特別展〉「美と用の煌めき－東本願寺旧蔵とゆかりの品々－」 開催をふり返って

江森,英世

エモリ,ヒデヨ

EMORI,Hideyo

（ 8 ） 大谷大学図書館・博物館報（第42号）　ふとしたタイミングで思い出す言葉がある。散歩をしているとき、なぜこのタイミングかと我を振り返るようなタイミングで、なぜか、ときどき、「人一倍」という言葉を思い出す。数学という学問を学んできた身としては、一倍は一倍であり、人一倍とは、人と同じという意味になる。しかし、古い時代から我が国では、一倍という表現を二倍の意味で使用していたらしく、ある数量にもう一倍の数量をたした数、つまり二倍を意味していたと辞書には書いてある。だから、「人一倍努力せよ」という師の教えは、せめて普通の人と同じくらいは努力せよという、できの悪い弟子を持った師の諦めの言葉ではなく、どうやら、人の二倍は努力せよという教えとして受け取らなければならないらしいと、回りくどい説明を自分に課しながら、それでも人の二倍も努力するのは不可能だと、若い頃は考えていた。　数学的に考えれば、基本になる「ある人」が定まらない限り、人の二倍という目標はとてつもなく大きなものとなりえる。師匠のように頑張りなさいという意味なのか、私の同僚の A 君のように頑張りなさいと言うのか、私には、どうにもこの「人一倍」という言葉の意味がしっくりこなかった。　私が図書館に通う度に思い出す気持ちが、この「人一倍」という言葉を理解できない気持ちに通じているような気がしている。若い頃は、沢山の書籍に囲まれていると、それ自体が何かうれしくなるような気持ちを奮い立たせてくれたものだった。そして、そんな気持ちを自宅でも味わおうとして、自分でも読み切れないことを承知のうえで、大量の本を買い込んで、どこかで悦に入っていた。　しかし、いつの間にか年を取って、目も見えにくくなり、昔のように一日中本を読んでいることが、だんだん苦痛になってくると、これまで壮大な数の書籍に囲まれた瞬間に感じていた絶景が、途端に魅力を失うことを悲しいながらも感じてしまうのである。これから挑もうとして眺める美しい稜線を持った山頂までの景色は、青空に輝く絶景であった。山登りを始めるにあたり、そこにたどり着くまでにどのような美しい世界が待っているのか、わくわくする気持ちで、図書館に収蔵されている知の結晶を眺めていたものだった。　これらの書籍が、どれもこれも、誰か、実在した人が人生の中で書き上げたものであるなら、私も、その人が払った努力と同じくらい、おそらく、一冊の書籍を書き上げる時間より、悠に短い時間と努力で、それを読み上げることはたやすいし、人一倍の努力をすれば、なんとか読み上げることもできるだろうなと気楽な思いでいたものだった。　しかし、いざそうした書籍の一つひとつを手に取って、先人の言葉の世界に踏み込むと、著者が込めた一言の重みを感じ、とても１冊の書物ですら、著者がその人生をかけてきた思索を理解するのは困難だった。「人一倍」 の 「人」 に込められた言葉の重さ教授 江　森　英　世（数学教育学／数学的コミュニケーション論）（ 9 ）大谷大学図書館・博物館報（第42号）　それゆえ、私が自分の人生の中で読めたのは、たかだか数冊の書籍だけで、図書館に貯蔵されている膨大な数の書籍は、今となってもただの壁のままでしかない。　こんな気持ちを抱くようになり、最近では、必要があるときしか、図書館に足を運ぶことができないようになってしまった。自分の研究室にある書棚の中にも、まだ読んでいない本があるのに、図書館の本まで手が出ない、そんな気持ちになってみると、「人一倍」という言葉がどうも違う意味でのしかかってくる。　そもそも、私が生業としてきた算数教育の世界も、何千、何万年以上の人類の歴史の中で生み出されてきた人類の知恵としての算数は人一倍の努力ぐらいではどうにも理解できるものではない。　学生にはよく話をするのだが、小学校算数の教科書には、中学数学や高校数学の教科書にあるような「○○の定理」というものが出てこない。三平方の定理、別名ピタゴラスの定理のような、人の名前を冠した定理が、算数の世界には存在しない。それが何を意味するのか、それは、算数と数学の違いをよく表していると思うのだが、数学という学問を体系立て発展させてきたのは、すべて、○○という名前を持った数学者たちである。その一方で、算数の教科書に記載されている数、量、図形などに関する知恵は、そのすべてが、誰か特定の人が築き上げてきたものではない。　長い時間をかけて、いわゆる人類が、ここで「いわゆる」と強調しなければならないのは、ある時代に生きた○○という名前を持ったインド人が、という意味ではないことを込めたかったからであるが、普通の人々が、日々の暮らしの中で少しずつ工夫をし、あるいは、どうにかならないかと問い続けた結果として、ある集団の中で生まれた気づきが、ほかの地域の人々に伝搬し、時代や民族や地域を越えた人類の知恵となり、今日まで受け継がれ、教科書という形の中に詰め込まれている。　それゆえ、数え切れない人々の普通の努力の結果とその結集が、算数という教科書の中には詰め込まれている。人類は、なぜ、長さという概念を身につけることができたのか、そして、長さという抽象的な概念を、長さを測るという実用的な知恵として発展させることができたのか。私たちは、ものさしを知っているし、そこに刻まれた１cm という目盛りも知っているので、この鉛筆は８cm ですと測ることが、どれほどの苦労の末に生み出された知恵なのかを理解することが難しい。　普通の人たちが、普通の生活をする中で、特段、数学者たちのように、それ以外の雑事や生活上の苦労を他者に委ねてしまって、「長さを数値化する方法を考えよう」などと、特別の思考を集中させることもなく、なんとなく、それゆえ、歴史上の出来事として同定されることもなく、算数という人類の知恵は、今日欠かすことのできない大切な宝として、世界中の人々にその恵みを与えている。　その数がどれほどの数になるのか、今の私には理解することはできないけれど、普通の人の普通の生活の中で生み出されてきたこうした知恵は、人一倍では理解できないのは当たり前なのかもしれない。　いつものように、ふとした瞬間になぜか思い出される「人一倍」という言葉。実を言えば、この原稿を書き出そうとしたとき、ほかの内容を準備していた。しかし、１行目をかき出そうとしたときに、ふと、「人一倍」という言葉が思い出され、この言葉を原稿の枕に使おうかと思ったのが拙かった。枕がいつの間にか枕でなくなり、許された２ページという紙幅が終わりに近づいてしまった。　おそらく図書館の中に貯蔵されている書籍には、中学数学や高校数学の教科書のように、○○という名前を持った、普通の人よりは悠に優秀な人々ができる限りの知恵を振り絞って書いた珠玉の思想があるのだろうが、人一倍の努力もできない我が身としては、こうした絶景をどうやら目にすることもないまま終わってしまうような気がする。定年を前に、今では、その溝を埋めるために、もっぱら先生方の講演を聞こうと思う。　大谷大学の教職員の皆さん、ありがとうございました。

「人一倍」の「人」に込められた言葉の重さ

John C. Maraldo

B O O K  R E V I E W S 91way toward showing us how Chinese Buddhism developed locally and regionally by tapping into a range of indigenous traditions in China. !is use of traditions seems to me to be a powerful use of upāya, or skillful means, on the part of Chinese Buddhists. Chen has given us an erudite study that joins other classics in the 8eld in further deep-ening our understanding of how Buddhists adapted to, and shaped, China during the medieval period and beyond.Manifesting Zen: Master Dharma Talks from Mt. Baldy. By Kyōzan Jōshū Sasaki. Edited, with an introduction, by Kendō Hal Roth. Los Angeles: Rinzai-ji Press, 2022. xiii + 402 pages. Hardcover. ISBN-13: 978-1-73798-650-8.J)*. C. Maral()Manifesting Zen contains translations of thirty-8ve talks that Jōshū Sasaki Rōshi (1907–2014) gave at 8ve sesshin 接心, or intensive meditation retreats, in 1986 at his monastery on Mt. Baldy, California. Over the course of 8fty years of teaching in the United States and Europe, this in;uential teacher, who traced his lineage back to Hakuin Ekaku 白隠慧鶴 (1686–1769), gave thousands of Dharma talks at his various practice centers. !is book, along with one short treatise, is the only set of teachings he chose to publish during his lifetime.1 !e talks were originally given in Japanese and spontaneously rendered into English by Christopher Ives. For their publication, Jōshū Rōshi’s long-time student Kendō Hal Roth, a professor of Religious Studies at Brown University, worked with Ives and other advisors to adjust the translations to ensure their faithfulness to a set of original transcripts. Roth’s thirty-8ve-page introduction elucidates Jōshū Rōshi’s teachings in the context of the basic teachings of Buddhism. Ample endnotes and a detailed index complement this beautifully bound and designed book.As teishō 提唱, these “Master Dharma talks” serve to demonstrate as much as to explain the teachings of Buddhism. In print they now appear in a form detached from their original presentation; they lack the intonation, gestures, and tone of voice of the oral presentations directed to a speci8c audience. But the book does retain the often humorous way the teacher directly addressed his listeners. Indeed, the setting in which 1 !e short treatise, About Tathāgata Zen, was published in 2014 also by Rinzai-ji Press. In the late 1970s, each issue of the periodical Zero: Contemporary Buddhist Life and #ought published a transla-tion of a talk by Jōshū Rōshi. !e publication Buddha Is the Center of Gravity: Teisho of Joshu Sasaki Roshi at Lama Foundation (San Cristobal, NM: Lama Foundation) appeared in 1974 without his approval.T H E  E A S T E R N  B U D D H I S T  4 ,  292the talks originally occurred is essential for determining how they might be under-stood. !at setting, as might be described by an onlooker, more or less followed one transmitted pattern in Rinzai Zen 臨済禅 practice halls. Once each day of the sesshin, Jōshū Rōshi took a high seat and gave a teishō that was translated, sentence by sentence, into English. Each teishō related a passage from the classical Record of Rinzai (Ch. Linji lu 臨済録, Jp. Rinzai roku) to the lived situation of the listeners. Listening in silence to the teishō was one segment of the practitioners’ day, which included periods of silent zazen 座禅, walking meditation, manual work, and taking meals together—in addition to occasions for students to demonstrate their own understanding in private, one-on-one interviews (sanzen 参禅) with Jōshū Rōshi four times a day. And as the teishō made clear, it was not a set of teachings that was to be understood, nor the content of a kōan 公案 that this teacher gave his students. To be understood was one’s very life and being, or what we might philosophically refer to as “reality itself.” Readers of #e Eastern Bud-dhist may wonder, then, how to read this book, based as it is on talks given long ago to a speci8c audience, in a setting de8ned by its own here and now within the practice hall. I see three somewhat overlapping approaches. Whichever approach readers take, they are likely to be challenged, as well as enticed, to probe their own investment in the venture.One approach is through the name Tathāgata Zen, or nyorai Zen 如来禅, that Jōshū Rōshi used to designate the tradition he transmitted. !e term has a complicated his-tory. A Dictionary of Buddhist Terms de8nes nyorai Zen as “Zen as practiced by the Buddha, in contrast to Patriarchal Zen.”2 Some contemporary teachers in the Sōtō tradition explain these two kinds of Zen in reference to their use in the Southern school of Chan 禅 and to the rejection of their di$erence by Dōgen 道元 (1200–1253): Tathāgata Zen was “practice based on teaching from the sutras” and Ancestral Zen was “practice outside of words and letters.”3 Jōshū Rōshi explained nyorai Zen more liter-ally and without distinction from other kinds. Once in an interview, in answer to the question “Where did the teaching of Tathagata Zen originate?” he said, “Chinese Zen de8ned tathagata and tatha-agata. One is ‘!us-coming,’ and the other is ‘!us-going.’ It originated in India—Indian Buddhism already had this concept. It’s a moving activ-ity, so it is ‘!us-coming, !us-going.’”4 Manifesting Zen refers to this movement over and over again as the dynamic activity of the universe that encompasses the self. !e natural activity of breathing in and out, without will and without desire, also mani-fests this “Dharma activity.” Without trying to decipher some hidden meaning in 2 Nakamura 1981, p. 1065.3 Leighton and Okumura 1995, p. 304, n. 156; p. 113, n. 123. See also “Tathāgata Zen and Ancestral Zen,” accessed August 13, 2024, !e Dōgen Institute, https://dogeninstitute.wordpress .com/2022/06/12/tathagata-zen-and-ancestral-zen/. 4 “Sesshin with Sasaki Roshi,” by Michael Haederle, in the magazine Lion’s Roar, January 1, 2009. https://michaelhaederle.com/wp-content/uploads/2008/12/joshu-roshi-layout2.pdf.B O O K  R E V I E W S 93these talks, readers may take this book 8rst of all as an exhortation to practice attentive breathing. At the same time, the book reads as a record of the dynamic activity of a master demonstrating his understanding, which somehow is not “his.”Approaching the book somewhat di$erently, readers like the present reviewer may be beset with philosophical questions regarding the meaning of the sentences and the status of their speaker. In one talk, referring to the Record of Rinzai, Jōshū Rōshi says, “!e record itself is a teishō” (p. 58). !is comment gives a hint of the hermeneutical challenge of reading these talks together with one of the classical Chan “recorded say-ings” ( goroku 語録) texts that are the subject of intensive scholarship. For example, if the “recorded sayings” transmit teishō and address practitioners beyond the audience that 8rst heard (some version of ) them, then readers unknown to the speaker are called upon to impart meaning to the text. But this “reader-response” approach runs up against the challenge that the teishō poses to readers, namely, to realize themselves in a more complete manner precisely in order to understand.Moving back and forth between quotation and interpretation, Roth’s introduction displays an acute philosophical understanding of the teishō. It highlights the way that the talks do not denounce thinking but rather place thinking in a continuum with a still point (or space) where thinking inevitably vanishes, between an expanding breath out and a contracting breath in, for example (pp. 27, 45 passim). Concrete examples 8nd their place in more comprehensive descriptions. Here is one, in the paraphrase of the editor:!e three-dimensional space that arises from the fundamental activity of the cosmos—a constant and repetitive expansion and contraction between a fundamental non-duality . . . and the dualistic world of the incomplete self—is the individual dwelling place of each and every being that inhabits this cosmos (p. 10).Years ago, at one of the annual “Summer Seminars on the Sutras” cosponsored by Jōshū Rōshi’s sangha, I was surprised to hear a scholar of Buddhism say that the teachings of this rōshi 老師 were full of Kyoto school philosophy. Perhaps the settings of sesshin that emphasized silent zazen, breathing, and ritualized practice in general, had distracted me from seeing intersections between the two. One section of Roth’s introduction clari8es historical connections and plausible resonances between the philosophy of Nishida Kitarō 西田幾多郎 (1870–1945) and Jōshū Rōshi’s teachings. Nishida’s early notion of pure experience prior to the split between experiencing self and experienced world, and his later notion of place (basho 場所) as the 8eld of experi-ence, are re;ected in Jōshū Rōshi’s talk of dwelling place (sumibasho 住み場所) and the space prior to the arising (and passing away) of the individual self. Missing in Nishida, however, is a conception of an expanding and contracting self and world. T H E  E A S T E R N  B U D D H I S T  4 ,  294Be that as it may, I am inclined to interpret various statements in these teishō as an attempted explanation—an account of how the consciousness of each and every one of us wakes to manifest the world around us, wakes up to bring an awareness of oneself as an individual and of all else as di$erent from oneself. And, following that, how this awareness that manifests all there is collapses, or condenses to a point where there is no such awareness, where all there is becomes awareness without content, without object. !is interpretation has considerable limits. First, the talks often relate how such arising pertains to all things, not as objects of consciousness but in and of themselves—“the myriad things in the universe” (pp. 58 passim) that includes things to which we ordi-narily do not ascribe consciousness. In fact, consciousness and awareness are not the terms in which the account is given. And the heart/mind (kokoro 心) that is explicitly referred to functions as something that comes to be manifested (p. 41), not something that manifests all things, as in classical phenomenology. !en again, the presentations in the teishō of the arising and passing, the expansion and contraction, of any mind, as well as any world, undermine ideas of a consciousness that produces the world, as we 8nd in Yogācara or Vijñanavada interpretations akin to philosophical idealism. What is more, recalling the practice setting of the Dharma talks, I know that philosophical interpretation, in whatever variation or detail, would not pass muster in sanzen, where one’s understanding is tested. !e challenge is not simply that the teishō call for direct experience and not secondhand interpretation, for they do not aim to encourage an experiential veri8cation of their verbal content, as if that content were the point to grasp. Nor do the teishō point to some proverbial, ine$able truth in Zen; they do call for a response. In their own terms, the teishō appear to function as an evocation of the activity of the Tathāgata—the “Dharma activity” of oneself and all selves and all things. !is brings us to a third approach to reading this book. !e term “Dharma activity” is apparently Jōshū Rōshi’s innovation, as are many other expressions in these teishō. Readers may be intrigued to discover how this teach-er’s understanding di$ers from that of other “Zen masters” or Buddhist philosophers. Reading the book as an exercise in comparative studies constitutes an approach of its own. !e book o$ers fresh insights into traditional Zen expressions such as Dharma, presented not as “the Truth” or “the Teaching” of Buddhism but as the activity of the universe that, without will and without desire, gives rise to its myriad things, then brings them back together (pp. 77–78). Rather than positing a proverbial non-discriminating “no-self ” as the point to be reached, the teishō exhort a realization of no-self self that interdependently gives rise to the thinking self (p. 108). A kōan is “a problem that solves the self ” (p. 188). “Kenshō” 見性 experience 8nds no mention, and “satori” 悟り is downplayed: “!ere is no satori in the world of God, in the world of Buddha” (p. 242). Unusual readings of passages in the “discourses” section of the Record of Rinzai invite comparison with standard translations and with other Dharma talks, such as B O O K  R E V I E W S 95“Talks on Linji” by Hisamatsu Shin’ichi 久松真一.5 In Jōshū Rōshi’s presentation, the usual “True Person without Rank” becomes the “True Person of No Fixed Position,” and that 8gure’s “going in and out of the face of every one of you” concretely expresses our breathing in and out as well as the emerging and expiring of oneself. !e “high seat” that Rinzai took to give his teishō intimates the peerless position that embraces all things (p. 59). Rinzai’s familiar talk of guest and host relates concretely to the expan-sion and contraction of breathing and the still point between them, and more philo-sophically, to the experience of subject and object separating (the guest position) and the unifying experience that realizes both as embedded in the complete self (the host position). My own puzzle about the self, complete and incomplete, relates to what this book leaves out. What is the role of the will in the Dharma that is presented as the teach-ing of Buddhism as well as the activity of the self ? !is question is central to this controversial issue of Zen Buddhist ethics insofar as a movement of one’s will initiates one’s receiving the precepts that characterize traditional Zen practice.6 Except for an occasional statement that it is the incomplete self that thinks about good and evil (for example, p. 91), this book is silent about Zen ethics and the nature of the precepts. Over and over again the book speaks of a self with will and desire that arises from the activity of the Dharma and then ceases (pp. 45, 68, 87, 96 passim). What role, then, do ethics and traditional precepts play in the teaching and practice of Kyōzan Jōshū Sasaki Rōshi?7REFERENCESDavis, Bret W. 2022. Zen Pathways. Oxford: Oxford University Press.Ives, Christopher, and Tokiwa Gishin, eds. 2002. Critical Sermons of the Zen Tradition: Hisa-matsu’s Talks on Linji. Honolulu: University of Hawai‘i Press.Kirchner, Thomas Yūhō, ed. 2009. The Record of Linji. Honolulu: University of Hawai‘i Press.Leighton, Taigen Dan, and Shohaku Okumura, trans. 1995. Dōgen’s Extensive Record: A Transla-tion of the Eihei Kōroku. Somerville, MA: Wisdom Publications.5 Ives and Tokiwa 2002. A lay Zen master and founder of the FAS Society, Hisamatsu had been a student of Nishida. !e translations in those talks generally follow those of Ruth Fuller Sasaki, updated in Kirchner (2009).6 On the controversy, see, for example, the symposium, “Zen Social Ethics,” Journal of Buddhist Ethics 13 (2006), https://blogs.dickinson.edu/buddhistethics/category/volume-13-2006/; Davis 2022, pp. 400–401, n. 30; and the essay “!e Alternative Normativity of Zen” in Maraldo 2023, pp. 294–318. 7 In his introduction, Roth notes that Jōshū Rōshi’s teaching focused on two of three classical divi-sions of the Dharma: samādhi, or focused concentration, and prajña, or intuitive wisdom. “For the most part he taught ethical conduct [sīla] by demonstrating compassion toward his students and by introducing the ritual and social structures built into daily Zen practice” (p. 6). T H E  E A S T E R N  B U D D H I S T  4 ,  296Maraldo, John C. Japanese Philosophy in the Making 3: Alternatives with Tracks through Zen. Nagoya: Chisokudō, 2023. Nakamura Hajime 中村元. 1981. Bukkyōgo daijiten 仏教語大辞典 (A Dictionary of Buddhist Terms). Tokyo: Tōkyō Shoseki.#e Revolution of Buddhist Modernism: Jōdo Shin #ought and Politics, 1890–1962. By Je$ Schroeder. Honolulu: University of Hawai‘i Press, 2022. xi + 317 pages. Hard-cover. ISBN-13: 978-0-8248-9394-1.R5)C+ Wa(a#e Revolution of Buddhist Modernism begins with a brief story of the 8nal days of the famous Jōdo Shin 浄土真 Buddhist scholar-priest Kiyozawa Manshi 清沢満之 (1863–1903). !is dramatic opening may give the reader the impression that this monograph revolves around his “extraordinary life” (p. 2). We are told, however, that his life is in fact the beginning of “an even more extraordinary story” (p. 2), namely, the story of the revolutionary changes taking place within the 0tani 大谷 branch of the Jōdo Shin sect during the nineteenth and the twentieth centuries. In other words, this volume presents not a biography of an individual but rather an institutional history of the 0tani community with a special focus on politics. Indeed, each of the three sections of the book—“Intellectual Politics,” “Institutional Politics,” and “National Politics”—contains the word “politics” in the title. Schroeder acknowledges that his discussion is primarily focused on distinguished 8gures and o:cial institutions that are central to today’s historiography and that marginal ones tend to be left out. !is, however, in no way detracts from the value of his study. Based on multiple voices found in a wide range of source materials such as newspapers, letters, diaries, lectures, and scholarly writings, his historical account of the Shin sect’s modernizing process is abundantly detailed. His description alone makes an invaluable contribution to English-language scholarship on this topic, where historical data has been in great demand. In addition, Schroeder o$ers a theoretical model that not only makes sense of the complexity of the modernization of a speci8c branch of a speci8c Buddhist sect but also allows the particularities of that history to challenge the assumptions underlying the generic category of “Buddhist modernism.” !us, the signi8cant value of this volume lies both in its rich historical description and its theoretical insights.In the introduction, Schroeder lays out the three overarching arguments of his book: (1) that there are discrepancies between Kiyozawa’s actual life and the exag-

BOOK REVIEWS Kyozan Joshu Sasaki. Edited, with an introduction, by Kendo Hal Roth. Manifesting Zen: Master Dharma Talks from Mt. Baldy

THE EASTERN BUDDHIST SOCIETYTHE EASTERN BUDDHIST (THIRD SERIES)THE EASTERN BUDDHISTVOL. 4, NO. 2THIRD SERIESVolume 4,  Number  220242024 ISSN 0012-8708General Edi()rRobert F. Rh)de+Edi()rJohn L)Bre,li)Edi()rial A++i+(an(F-.ieda NaokoIn(ernal Ad/i+)r+A0a MichihiroMichael C)n1a2In)-e TakamiNi((a TomomichiAd/i+)r2 B)ardGalen A0+(-(3, Institute of Buddhist Studies Mark L. Bl-0, University of California, BerkeleyCynthea J. B),el, Independent Scholar, KyotoMax Dee,, Cardi4 UniversityPaul Harri+)n, Stanford UniversityI5hira6- Makoto, Otani University7omas P. Ka+-li+, Ohio State University, EmeritusKe(a Masako, Kyoto University, EmeritaLori Mee6+, University of Southern CaliforniaM)ri2a Tomoe, Nanzan Institute for Religion and CultureA. Charles M-ller, University of Tokyo, EmeritusJames R)8+)n, Harvard UniversityShi0)da Masahiro, Musashino UniversityPaul L. S1an+)n, Nanzan University, Emeritus Copyright 2024 by 7e Eastern Buddhist Society All rights reserved. No part of this journal may be reproduced or translated in any form, by print, photoprint, micro9lm, or any other means, without written permission from the publisher.PRINTED IN JAPAN, KOMIYAMA PRINTING CO., LTD., TOKYOTHE EASTERN BUDDHISTFounded in 1921 by D. T. Suzuki and Beatrice Lane SuzukiVOLUME 4, 1 (2024)Ar(i5le+: Timon Screech, New Light on Nikk:: Lanterns at T:sh:sha (Now T:sh:g;) in Religious and Political Context; Naoko Frances Hioki, 7e Suzukis and 7eir Vision for an “Unsectarian” Jour-nal: !e Eastern Buddhist at Its Beginning; Michaela Mross, “Singing and Zen Are One”: 7e S:t: School’s Baikary;.Vie1+ and Re/ie1+: James C. Dobbins, D. T. Suzuki Scrutinized: Re<ections and Hypotheses; Ōtani Yuka, 7e Acceptance of “Compassionate Killing” in Japanes Buddhism.B))6 Re/ie1+VOLUME 3, 2 (2023)Ar(i5le+: J. A. Vajira Nalinda Jayathilaka, Representations of Queen Victoria in Sri Lankan Bud-dhist Monastic Art and 7eir Transformation; Rainer Schulzer, Religion as Political Postulate in the Writings of the Modern Buddhist Philosopher Inoue Enry:; John LoBreglio, S:t: Zen Nenbutsu Movements in the Early Meiji Period.B))6 Re/ie1+Japane+e B))6+ )n B-ddhi+0O8i(-ar2Contributions, notes, exchanges, business correspondence, and books for review should be addressed to: 7e Eastern Buddhist Society Otani University Kita-ku, Kyoto 603-8143, JapanFax: +81-75-411-8023, e-mail: ebs@otani.ac.jpWebsite: https://ebs.otani.ac.jpPublished twice a year by 7e Eastern Buddhist Society Annual subscription rate  4,000 yenSingle copy  2,000 yenTo request subscriptions and order back numbers please send an e-mail to ebs@otani.ac.jp giving the details of your order. You will then be sent a PayPal invoice from which you can make a credit or debit card payment. It is also possible to make remittances within Japan by postal transfer to account no. 01090-5-21783, Kyoto.THE EASTERN BUDDHISTAn unsectarian journal devoted to an open and critical study ofBuddhism in all of its aspects, published by!e Eastern Buddhist SocietyOtani University, KyotoVol. 4, No. 2 THIRD SERIES 2024 CONTENTSSeno’o Girō and Members of the Youth League for Revitalizing Buddhism frontispieceTRANSLATIONRevitalized Buddhism on the Road to Social ReformSeno’o Girō (Introduction and Translation by James Mark Shields).・ ・・  1BOOK REVIEWSIbuki Atsushi. Chūgoku Zen shisōshi (An IntellectualHistory of Chinese Chan/Zen) (  James Robson)・ ・・・・・・・・・・・・・・  81Huaiyu Chen. In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions (Michael J. Walsh)・ ・・・・・  87Kyōzan Jōshū Sasaki. Edited, with an introduction, by KendōHal Roth. Manifesting Zen: Master Dharma Talks fromMt. Baldy (  John C. Maraldo)・・・・・・・・・・・・・・・・・・・・・・・・・・  91Je$ Schroeder. #e Revolution of Buddhist Modernism:Jōdo Shin #ought and Politics, 1890–1962 (Ryoze Wada)・ ・・・・・・・・ 96JAPANESE BOOKS ON BUDDHISMJapanese Books on Buddhism Published in 2023Robert F. Rhodes・ ・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・  103CONTRIBUTORSJohn C. Maral(), Professor Emeritus, University of North Florida.Robert F. R*)(+,, Professor Emeritus, Otani University, Kyoto.James R)-,)., Professor, Harvard University; Director, Harvard-Yenching Institute, Cambridge, MA. James Mark S*/+l(,, Professor, Bucknell University, Lewisburg, PA.Ryoze Wa(a, Graduate Student, University of California, Berkeley.Michael J. Wal,*, Professor, Vassar College, Poughkeepsie, NY.General Edi()rRobert F. Rh)de+Edi()rJohn L)Bre,li)Edi()rial A++i+(an(F-.ieda NaokoIn(ernal Ad/i+)r+A0a MichihiroMichael C)n1a2In)-e TakamiNi((a TomomichiAd/i+)r2 B)ardGalen A0+(-(3, Institute of Buddhist Studies Mark L. Bl-0, University of California, BerkeleyCynthea J. B),el, Independent Scholar, KyotoMax Dee,, Cardi4 UniversityPaul Harri+)n, Stanford UniversityI5hira6- Makoto, Otani University7omas P. Ka+-li+, Ohio State University, EmeritusKe(a Masako, Kyoto University, EmeritaLori Mee6+, University of Southern CaliforniaM)ri2a Tomoe, Nanzan Institute for Religion and CultureA. Charles M-ller, University of Tokyo, EmeritusJames R)8+)n, Harvard UniversityShi0)da Masahiro, Musashino UniversityPaul L. S1an+)n, Nanzan University, Emeritus Copyright 2024 by 7e Eastern Buddhist Society All rights reserved. No part of this journal may be reproduced or translated in any form, by print, photoprint, micro9lm, or any other means, without written permission from the publisher.PRINTED IN JAPAN, KOMIYAMA PRINTING CO., LTD., TOKYOTHE EASTERN BUDDHISTFounded in 1921 by D. T. Suzuki and Beatrice Lane SuzukiVOLUME 4, 1 (2024)Ar(i5le+: Timon Screech, New Light on Nikk:: Lanterns at T:sh:sha (Now T:sh:g;) in Religious and Political Context; Naoko Frances Hioki, 7e Suzukis and 7eir Vision for an “Unsectarian” Jour-nal: !e Eastern Buddhist at Its Beginning; Michaela Mross, “Singing and Zen Are One”: 7e S:t: School’s Baikary;.Vie1+ and Re/ie1+: James C. Dobbins, D. T. Suzuki Scrutinized: Re<ections and Hypotheses; Ōtani Yuka, 7e Acceptance of “Compassionate Killing” in Japanes Buddhism.B))6 Re/ie1+VOLUME 3, 2 (2023)Ar(i5le+: J. A. Vajira Nalinda Jayathilaka, Representations of Queen Victoria in Sri Lankan Bud-dhist Monastic Art and 7eir Transformation; Rainer Schulzer, Religion as Political Postulate in the Writings of the Modern Buddhist Philosopher Inoue Enry:; John LoBreglio, S:t: Zen Nenbutsu Movements in the Early Meiji Period.B))6 Re/ie1+Japane+e B))6+ )n B-ddhi+0O8i(-ar2Contributions, notes, exchanges, business correspondence, and books for review should be addressed to: 7e Eastern Buddhist Society Otani University Kita-ku, Kyoto 603-8143, JapanFax: +81-75-411-8023, e-mail: ebs@otani.ac.jpWebsite: https://ebs.otani.ac.jpPublished twice a year by 7e Eastern Buddhist Society Annual subscription rate  4,000 yenSingle copy  2,000 yenTo request subscriptions and order back numbers please send an e-mail to ebs@otani.ac.jp giving the details of your order. You will then be sent a PayPal invoice from which you can make a credit or debit card payment. It is also possible to make remittances within Japan by postal transfer to account no. 01090-5-21783, Kyoto.THE EASTERN BUDDHIST SOCIETYTHE EASTERN BUDDHIST (THIRD SERIES)THE EASTERN BUDDHISTVOL. 2, NO. 1THIRD SERIESVolume 2,  Number  120222022 ISSN 0012-8708

Cover, Contents, Colophon

Michael J. Walsh

B O O K  R E V I E W S 87and introduces new research in a way that is accessible to a general audience. How many nonspecialist readers will have the stamina to work their way through this mas-sive tome to reap the bene8ts of Ibuki’s exhaustive work, however, remains to be seen. REFERENCESDumoulin, Heinrich. 1988. Zen Buddhism: A History; India and China. Translated by James W. Heisig and Paul Knitter. New York: Macmillan Publishing Company. ———. 1990. Zen Buddhism: A History; Japan. Translated by James W. Heisig and Paul Knit-ter. New York: Macmillan Publishing Company.Faure, Bernard. 1997. The Will to Orthodoxy: A Critical Genealogy of Northern Chan Buddhism. Translated by Phyllis Brooks. Stanford: Stanford University Press. Ibuki Atsushi 伊吹敦. 2001. Zen no rekishi 禅の歴史 (History of Zen). Kyoto: Hōzōkan.———. 2015. “Vinaya and the Chan School: H?nayāna Precepts and Bodhisattva Precepts, Buddhism in the City and Buddhism in the Mountains, Religion and the State.” Translated by Eric M. Greene. Studies in Chinese Religions 1, no. 2, pp. 105–30.———. 2021. “A New Perspective on the Authorship of the Platform Sutra: The Implications of Sanjie Ideology in the Dunhuang Text.” Translated by Joseph C. Williams. Kokusai Zen kenkyū 国際禅研究 (International Zen Studies) 7, pp. 45–116.Robson, James. 2009. Power of Place: The Religious Landscape of the Southern Sacred Peak (Nanyue 南嶽) in Medieval China. Cambridge: Harvard University Asia Center.Suzuki Tetsuo 鈴木哲雄. 1984. Tō Godai no Zenshū: Konan, Kōsei hen 唐五代の禅宗: 湖南、江西篇 (Chan in the Tang and Five Dynasties Period: Hunan and Jiangxi). Tokyo: Daitō Shuppansha.Yanagida Seizan 柳田聖山. 1986. Zen no sanga 禅の山河 (The Mountains and Rivers of Zen). Kyoto: Zenbunka Kenkyūjo.In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions. By Huaiyu Chen. New York: Columbia University Press, 2023. x + 271 pages. Paperback. ISBN-13: 978-0-231-20261-9.M/4*a+l J. Wal,*Who knew that a parrot in eighth-century Chang’an 長安, the capital city of the Tang 唐 dynasty (618–690; 705–907), would serve as a key witness at a murder trial? Emperor Xuanzong 玄宗 (685–762; r. 713–756) was so impressed with the parrot’s testimony that he gave the parrot a title, “!e Green-Clothes Messenger,” and Prime Minister Zhang Yue 張說 (663–730) composed a biography for the parrot. It is with such accounts that Huaiyu Chen’s marvelous study of the interactions and relation-ships between animals and humans in medieval China begins. !is volume sheds new T H E  E A S T E R N  B U D D H I S T  4 ,  288light on the changing power relations at the ecological, social, political, and cultural levels. But, as Chen explains, this study is focused on religion, especially Buddhist religiosities and sentimentalities. He writes: “In examining how Buddhist depictions of the natural world and native Chinese taxonomies mutually enriched each other, I o$er a special perspective for understanding how Buddhism as a religious culture took root in Chinese society” (p. 3). Chen shows how Buddhist ideas about animals were in;u-enced by the medieval culture within which they were developed, but also how these ideas changed that very same culture, a$ecting the political, cultural, and religious landscapes of medieval China.Chen analyzes the role of animals in “human-human, animal-human, and religion-religion relations” (p. 7). He does this by focusing on four power con8gurations in medieval China, namely, animals, the state, and local and religious communities. He asserts that although there are a number of studies on animals and religion, his book is the 8rst to deal speci8cally with medieval Chinese religions. !is makes for a unique study that deepens our understanding of Chinese religiosities during this time period. Using a range of sources, Chen shows how several sections of the population—including Buddhist monks, Daoist priests, local villagers, and Confucian government administrators—faced real threats from tigers and snakes. !ese were both physical and psychological threats. He writes: “Taming tigers and killing snakes became crucial cultural capital for both [the Buddhist and Daoist] religious traditions to show their power, both in reality and rhetoric” (p. 8). Using historical texts, stone inscriptions, and visual culture, Chen’s book inter-weaves history with religious studies, animal studies, and environmental studies, mak-ing it a rich interdisciplinary enterprise. !e book has an introduction, six chapters, and an epilogue. In each chapter, Chen employs both diachronic and synchronic approaches to look at the histories of rituals and practices pertaining to animal-human interactions during the medieval period and to analyze primary text accounts of inter-actions between humans and animals not only at the state and local levels but also within Buddhist, Daoist, and Confucian practices, and naturally, there was much over-lap in these domains.In chapter 1, Chen explores some of the animal classi8cation systems used by medi-eval monks in China. He also includes some comparative aspects taken not only from other types of Chinese medieval literature but also from European classi8catory tradi-tions. Chen focuses on the writings of Daoxuan 道宣 (596–667), an eminent monk of this period, who drew on his personal experience, Chinese zoological knowledge, and Buddhist doctrine to compile a Buddhist classi8cation of animals. Daoxuan’s system comprises three categories: domesticated animals, wild animals, and animals rejected in the Vinaya—the Buddhist monastic code. He also classi8es animals in terms of their use within the monastic economy. Chen provides detailed accounts of some of the B O O K  R E V I E W S 89issues faced by Daoxuan: for example, Daoxuan does not equate human karma with animal karma, leading him to question whether or not animals bene8t the monastic community. Chen concludes that “many Buddhist concepts in daily life, including the classi8cation of animals, were transformed from early Buddhist culture to Chinese cul-ture” (p. 34). Chapter 2 uses epigraphic accounts to explore symbolic and cultural meanings con-cerning animals such as tigers—often symbols of local, powerful families—locusts, and pheasants. Chen suggests that in Confucian discourse, the idea of controlling unruly animal behavior was tantamount to establishing the goal of virtuous governance. In other words, wild tigers needed to be restrained, as did unruly human communities. He begins this chapter with a descriptive account found on a Buddhist stupa dedicated to a local o:cial whose virtuous governance caused his jurisdiction to be free from locusts, which often devastated Chinese agriculture. Chen then goes on to explore how the tiger and pheasant were used symbolically in Chinese political culture and o$ers a range of examples from the historical record such as tombstone epigraphy, stele inscriptions, and Buddhist hagiographies. According to Chen, taming wild beasts became central to “taming” the mind and society. !is provides a compelling way of rethinking traditional imperial power structures, and Confucians and Buddhists both participated in these frameworks.In chapter 3, Chen looks more deeply at the interactions between Buddhist monks and tigers and how the relationship between the two played out in local communi-ties. Using hagiographies and biographies of eminent Buddhist monks, Chen provides dozens of stories about the practice of monks taming tigers and what that meant for local communities and for society at large. While the lion was one of the most power-ful symbols in most Asian Buddhist cultures—the lion is also frequently associated with the Buddha—the animal was not native to China. !us, in China it was the tiger that was understood to be the most powerful of animals, and Chen explains that the tiger came to symbolize a controlling power and force (p. 72). Although in the Book of Rites (Liji 禮經) the tiger depicts tyranny and bad governance, Buddhists transformed the symbol of a tiger into a representation of monks who had mastered scriptural doc-trine. !ese eminent monks, who were understood to be masters of the monastic code, were referred to as “the tigers of the Vinaya” (luhu 律虎). Chen looks at legends from across di$erent time periods where medieval monks survive encounters with tigers. Oftentimes a tiger would appear with demons and mountain spirits. Monks would use chants, sutra recitations, and meditation to counter these appearances. Chen concludes that “taming beasts, especially tigers, gradually came to be regarded as one of the most important credentials of an eminent monk” (p. 87). Taming became a practice, a rhet-oric, and a ritual all at the same time, which in turn helped Buddhists further integrate into local communities and the broader Chinese society. T H E  E A S T E R N  B U D D H I S T  4 ,  290Chapter 4 shifts direction and explores Daoist encounters with tigers. Chen, rely-ing mostly on Daoist hagiographies, explains that Daoists developed new strategies and discourses to engage with tigers as companions, threats, and weapons. For many Daoists living in the mountains, encountering tigers was quite common. !e dao 道 could be navigated to subdue tigers by using talismans, amulets, spells, and incanta-tions to ritually protect Daoist monks. Chen then highlights the di$erences between Confucian and Daoist approaches to tigers. For Confucians, virtuous governance was the key; for Daoists (and Buddhists), taming the tiger to help the community was the objective. Chen concludes that controlling tigers gave Daoists cultural and religious capital that ultimately helped them to expand their in;uence.Chapter 5 turns to the relationship between Buddhists and snakes. !roughout the book, Chen o$ers a comparative approach, looking at Buddhists, Daoists, and tra-ditional Chinese medieval culture more broadly to better understand these relations. And again, he o$ers an extensive breadth of stories to make his case that medieval Buddhists developed sophisticated doctrinal and ritual methods to justify the killing of snakes, speci8cally to protect local communities but also to compete with Daoists in terms of ritual supremacy. In the sources Chen looks at, common phrases used are “tiger violence” (hubao 虎暴) and “snake disasters” (shezai 蛇災). He also explores the relationship and constructed links between women and snakes, which he refers to as a “misogynistic discourse” (p. 139). In chapter 6, Chen follows the logic of how animals might achieve enlightenment. He 8rst explores parrots in early Buddhist Jataka tales before shifting to medieval Chinese Buddhist narratives. Parrots came to be equated with the 8gure of the sage because of their intelligence and ability to imitate human language. By contextualizing Buddhist writings, Chen helps us understand how cultural elites came to accept the idea of an enlightened parrot. !e bird came to be understood as intelligent, virtuous, and 8lial. (Painted parrot images can be seen in the Mogao 莫高 caves in Dunhuang 敦煌.) Chen uses an extraordinary range of texts to make the case that parrots served an important role in connecting medieval Chinese literature with Buddhist writings.Rather than giving us a lengthy summary of the book, the epilogue argues that while the foundations of Chinese relationships with animals were established during the medieval period, the repercussions of these relationships are still relevant today in various associations between animals and the state, and animals and religiosity.A minor criticism of Chen’s study is that the categories of religion, politics, cul-ture, literature, and the social all hopelessly overlap to the extent that they are overly rei8ed. For instance, in the introduction, Chen writes that “Religious culture shares similarities with political culture” (p. 4). I fail to see how we can separate the catego-ries. !is, however, does not detract from the engaging narratives that the author so carefully excavates from an impressively wide variety of sources. !e book goes a long B O O K  R E V I E W S 91way toward showing us how Chinese Buddhism developed locally and regionally by tapping into a range of indigenous traditions in China. !is use of traditions seems to me to be a powerful use of upāya, or skillful means, on the part of Chinese Buddhists. Chen has given us an erudite study that joins other classics in the 8eld in further deep-ening our understanding of how Buddhists adapted to, and shaped, China during the medieval period and beyond.Manifesting Zen: Master Dharma Talks from Mt. Baldy. By Kyōzan Jōshū Sasaki. Edited, with an introduction, by Kendō Hal Roth. Los Angeles: Rinzai-ji Press, 2022. xiii + 402 pages. Hardcover. ISBN-13: 978-1-73798-650-8.J)*. C. Maral()Manifesting Zen contains translations of thirty-8ve talks that Jōshū Sasaki Rōshi (1907–2014) gave at 8ve sesshin 接心, or intensive meditation retreats, in 1986 at his monastery on Mt. Baldy, California. Over the course of 8fty years of teaching in the United States and Europe, this in;uential teacher, who traced his lineage back to Hakuin Ekaku 白隠慧鶴 (1686–1769), gave thousands of Dharma talks at his various practice centers. !is book, along with one short treatise, is the only set of teachings he chose to publish during his lifetime.1 !e talks were originally given in Japanese and spontaneously rendered into English by Christopher Ives. For their publication, Jōshū Rōshi’s long-time student Kendō Hal Roth, a professor of Religious Studies at Brown University, worked with Ives and other advisors to adjust the translations to ensure their faithfulness to a set of original transcripts. Roth’s thirty-8ve-page introduction elucidates Jōshū Rōshi’s teachings in the context of the basic teachings of Buddhism. Ample endnotes and a detailed index complement this beautifully bound and designed book.As teishō 提唱, these “Master Dharma talks” serve to demonstrate as much as to explain the teachings of Buddhism. In print they now appear in a form detached from their original presentation; they lack the intonation, gestures, and tone of voice of the oral presentations directed to a speci8c audience. But the book does retain the often humorous way the teacher directly addressed his listeners. Indeed, the setting in which 1 !e short treatise, About Tathāgata Zen, was published in 2014 also by Rinzai-ji Press. In the late 1970s, each issue of the periodical Zero: Contemporary Buddhist Life and #ought published a transla-tion of a talk by Jōshū Rōshi. !e publication Buddha Is the Center of Gravity: Teisho of Joshu Sasaki Roshi at Lama Foundation (San Cristobal, NM: Lama Foundation) appeared in 1974 without his approval.

BOOK REVIEWS Huaiyu Chen. In the Land of Tigers and Snakes: Living with Animals in Medieval Chinese Religions

Ryoze Wada

T H E  E A S T E R N  B U D D H I S T  4 ,  296Maraldo, John C. Japanese Philosophy in the Making 3: Alternatives with Tracks through Zen. Nagoya: Chisokudō, 2023. Nakamura Hajime 中村元. 1981. Bukkyōgo daijiten 仏教語大辞典 (A Dictionary of Buddhist Terms). Tokyo: Tōkyō Shoseki.#e Revolution of Buddhist Modernism: Jōdo Shin #ought and Politics, 1890–1962. By Je$ Schroeder. Honolulu: University of Hawai‘i Press, 2022. xi + 317 pages. Hard-cover. ISBN-13: 978-0-8248-9394-1.R5)C+ Wa(a#e Revolution of Buddhist Modernism begins with a brief story of the 8nal days of the famous Jōdo Shin 浄土真 Buddhist scholar-priest Kiyozawa Manshi 清沢満之 (1863–1903). !is dramatic opening may give the reader the impression that this monograph revolves around his “extraordinary life” (p. 2). We are told, however, that his life is in fact the beginning of “an even more extraordinary story” (p. 2), namely, the story of the revolutionary changes taking place within the 0tani 大谷 branch of the Jōdo Shin sect during the nineteenth and the twentieth centuries. In other words, this volume presents not a biography of an individual but rather an institutional history of the 0tani community with a special focus on politics. Indeed, each of the three sections of the book—“Intellectual Politics,” “Institutional Politics,” and “National Politics”—contains the word “politics” in the title. Schroeder acknowledges that his discussion is primarily focused on distinguished 8gures and o:cial institutions that are central to today’s historiography and that marginal ones tend to be left out. !is, however, in no way detracts from the value of his study. Based on multiple voices found in a wide range of source materials such as newspapers, letters, diaries, lectures, and scholarly writings, his historical account of the Shin sect’s modernizing process is abundantly detailed. His description alone makes an invaluable contribution to English-language scholarship on this topic, where historical data has been in great demand. In addition, Schroeder o$ers a theoretical model that not only makes sense of the complexity of the modernization of a speci8c branch of a speci8c Buddhist sect but also allows the particularities of that history to challenge the assumptions underlying the generic category of “Buddhist modernism.” !us, the signi8cant value of this volume lies both in its rich historical description and its theoretical insights.In the introduction, Schroeder lays out the three overarching arguments of his book: (1) that there are discrepancies between Kiyozawa’s actual life and the exag-B O O K  R E V I E W S 97gerated heroic image of him that is widely held today, (2) that orthodoxy is not an achievement of a few charismatic leaders but a product of a community’s collective e$orts, and (3) that the binary terms “traditional” and “modern,” which are often employed in studies on Buddhist modernism, are more heuristically useful when conceptualized as a more ;uid pair of categories than conventionally assumed. While the 8rst two points are self-explanatory, the third one is worth more exploration. !e usual distinction between the terms “traditional” and “modern” tends to depend on whether the person or community at issue assumes a positive or negative attitude toward traditional rituals, the hierarchical structure of established institutions, and so on. According to Schroeder, however, this approach fails to identify the exact issues over which the competing Shin groups argued during the nineteenth and twentieth centuries because they often held both “traditional” and “modern” viewpoints. Instead, he proposes a relational scheme in which traditionalists are relatively conservative and modernists are relatively progressive. !e primary advantage of this method is that it leaves room for “the possibility that a single individual or group may be traditionalist in one context and modernist in another” (p. 14).Chapter 1, “!e Language of Religious Experience,” is concerned with Kiyo-zawa’s modern perspective on, and expressions of, Buddhism. In response to the rapid spread of scienti8c skepticism as a hegemonic discourse in nineteenth-century Japan, Kiyozawa did not hesitate to employ the vocabulary of Western philosophy in order to e$ectively communicate his understanding of Buddhism to a broader audi-ence than that which traditional sectarian studies aimed at. Quoting from famous works of Kiyozawa including, but not limited to, Shūkyō tetsugaku gaikotsu 宗教哲学骸骨 (A Skeletal [Outline] of a Philosophy of Religion) and Yūgen mugen roku 有限無限録 (Notes on the Finite and the In8nite), Schroeder demonstrates that one can discern a shift in Kiyozawa’s linguistic orientation from a subjectivist one to a quasi-scienti8c one. Despite this, his critical stance toward scienti8c skepticism was in fact consistent throughout his career and manifests itself in his repeated emphasis on faith as the necessary condition for a:rming any scienti8c proposition. In other words, it is Schroeder’s assertion that Kiyozawa’s frequent use of apparently scienti8c terms such as “experiment,” “observation,” and “experience” is not an indication of his trust in scienti8c empiricism but of his deliberate strategy to highlight the importance of faith, which is something nonempirical and subjective.Chapter 2, “Two Paradigms of Buddhist Studies,” features three eminent disciples of Kiyozawa: Sasaki Gesshō 佐々木月樵 (1875–1926), Soga Ryōjin 曽我量深 (1875–1971), and Kaneko Daiei 金子大榮 (1881–1976). By contrasting their methodological arguments, which were inspired by Kiyozawa, with the methods of traditional sectarian studies, Schroeder portrays the dawn of the paradigm shift in Shin sectarian studies. Established during the Tokugawa 徳川 period (1603–1867), the traditional approach, T H E  E A S T E R N  B U D D H I S T  4 ,  298called the “sectarian vehicle” (shūjō 宗乗), was intended to reinforce and transmit the doctrinal interpretations propounded by authoritative 8gures in the sect such as Kaku-nyo 覚如 (1270–1351), Zonkaku 存覚 (1290–1373), and Rennyo 蓮如 (1415–1499). In this framework, rebirth in the Pure Land was a matter of being reborn in an after-life, and challenging this orthodox view would have been perceived as a heretical posi-tion. By contrast, Kiyozawa and his followers eagerly insisted that the fruit of studying the Buddhist teachings should be “personal, transformative encounters with the Bud-dha here and now in this world” (p. 59). Framing their academic style, which was based on the idea of “free inquiry” ( jiyū tōkyū 自由討究), as “Shin studies” (shinshūgaku 真宗学), they made a distinction between sectarian principles (shūgi 宗義) as some-thing 8xed, and scholarly undertaking to interpret those principles (shūgaku 宗学) as a domain allowing for freedom and diverse understandings. !is deliberate distinction enabled the modernists to claim the validity of their subjective, personal, and empirical interpretations as one variety of shūgaku. Given the depth of methodological con;ict between the approach of the sectarian vehicle and that of the emerging Shin studies, Schroeder regards the gulf between them as unreconcilable. Under the provocative title “Evil Conditions at a Buddhist University,” chapter 3 traces how this intellectual tension was mirrored in the transformation of the 0tani institutional structure that culminated in the establishment of Otani University, which continues to be the center of 0tani sectarian studies. Schroeder o$ers a detailed account of the school’s origins and evolution from a sect seminary to a modern private university o:cially accredited by the government. !e refashioning of scholarly dis-ciplines in this process deserves particular notice. To keep up with the national trend of promoting “practical learning” ( jitsugaku 実学) as opposed to “empty learning” (kyogaku 虚学) in order to strengthen the nation’s imperial power and foster national-ism, the leaders of Otani University tried to prove the pragmatic utility of their cur-riculum. One of the strategies for doing so was to no longer treat sectarian studies as a privileged discipline but rather to view it as one among many “objective” disciplines that were supposed to bear tangible, practical results. As a result, both modern and traditional ways of studying sectarian principles were now subsumed under the single rubric of Shin studies.Chapter 4, “Heresy, Protests, and the Press,” provides an account of moments in which the intrasectarian con;ict became so intense as to draw public attention from outside the sect. !e main incident Schroeder singles out is the so-called Kaneko her-esy a$air. In 1927, Kaneko Daiei, one of the three in;uential students of Kiyozawa mentioned above, who was serving as professor at Otani University, gave a public lecture in Nagoya. Putatively, the lecture included mention of his interpretation of the Pure Land as an “idea” (kannen 観念), which provoked harsh criticism from tradition-alist groups who accused this of being a form of heresy (ianjin 異安心). On the other B O O K  R E V I E W S 99side of the con;ict were Kaneko’s supporters: the students, who were fervently inclined toward Marxism; his fellow faculty members; and the liberal, religion-focused news-paper Chūgai nippō 中外日報, among others. Despite powerful defenses from such quarters, the 0tani authorities managed to push Kaneko into “voluntarily” resign-ing his professorship in 1928 and his status as a priest in 1929 even though no clear o:cial judgment was pronounced on whether Kaneko’s interpretation was, or was not, heretical. Schroeder points out that an ambivalent ending of this sort could not have occurred during the Tokugawa period, when the government was able, and was expected, to intervene—by violence if necessary—in cases of Buddhist heresy to help the sectarian authority impose orthodoxy. Now that religion was de8ned as being in the private domain, the modern Japanese government did not play such a role, and the sect thus began to see a signi8cant decline in its ability to centralize its power.Nevertheless, more decisive factors would be necessary for sect orthodoxy to shift from traditionalist interpretations to modernist ones. A crucial step toward this end was the 0tani sect’s reevaluation of Kaneko Daiei and Soga Ryōjin during the Fifteen Years War (1931–1945). !is is the topic of chapter 5, “Amida and the Emperor.” Prior to the wartime period, as Schroeder discusses in chapter 4, 0tani authorities pushed both Kaneko and Soga to the margins of the sect due to their radi cal perspectives. In the 1930s, however, it was precisely Kaneko’s and Soga’s radicality that convinced the 0tani leaders to make the two 8gures representative of the sect’s orthodoxy. With a special focus on the doctrine of two truths, Schroeder’s analysis of wartime writings by both traditionalists and modernists reveals that the latter were more actively engaged in pro-war ideology. While traditionalists con8ned State Shinto to the realm of worldly truth and reserved absolute truth for Buddhism, modernists con;ated the two, con-tending that the emperor was identical to Amida Buddha and “death in this war would necessarily lead to rebirth in the Pure Land” (p. 181). To meet the state’s expectations, the 0tani authorities gravitated toward the ultranationalist arguments set forth by modernists.Chapter 6, “Democratic Sangha,” depicts the postwar e$orts made by the 0tani institution to reform itself and become a more democratic organization. Under the US Occupation (1945–1952), freedom of religion and democratic governance were among the urgent issues the 0tani community had to confront in critically re;ecting upon its war responsibility. On the one hand, the sect’s parliament successfully established a new, democratic constitution for the sect. On the other hand, there was according to Schro-eder a dilemma on the doctrinal level: although the modernist viewpoint now became rather in;uential, imposing orthodoxy was, by de8nition, in opposition to the principle of democracy. To overcome this conundrum, a series of attempts were made by both intellectual and administrative leaders—Soga, Yasuda Rijin 安田理深 (1900–1982), Akegarasu Haya 暁烏敏 (1877–1954), Kurube Shin’yū 訓覇信雄 (1906–1998), and T H E  E A S T E R N  B U D D H I S T  4 ,  2100Miyatani Hōgan 宮谷法含 (1882–1962)—to create a Shin Buddhist form of sangha, which is to say, a community of active religious seekers wherein laypeople and priests stand on the same ground without hierarchy. Whether such an idealized community came into existence is another matter. Yet, what Schroeder stresses as a historically sig-ni8cant fact is that those o:cial e$orts of the sect were explicitly based on a new ortho-doxy deriving from Kiyozawa’s teachings. At this point, Schroeder concludes, “it can be said that the modernist revolution of 0tani Shin Buddhism was ful8lled” (p. 213).As mentioned above, the distinctive contribution of #e Revolution of Buddhist Modernism can be articulated in two ways. First, it presents an extensive amount and range of primary material. Second, it theorizes the process of modernization within the 0tani institution by elegantly stringing together multiple critical events whose inter-connections would otherwise not be immediately evident. In order to maximize these strengths without unnecessary confusion, however, there are at least two issues the reader should be aware of. !e 8rst pertains to the treatment of the Japanese language in this work. !ere is no small number of errors concerning Japanese proper nouns, both in their romanization and use of Japanese characters: “kanchō 官長” for “kanchō 管長,” p. 229; “Kyogakukyoku” for “Kyōgakukyoku,” p. 229; “Kojin o kotaeyo” for “Kojin o koeyo,” p. 243; “Ryojin” for “Ryōjin,” p. 235; and “tannin 担人” for “tannin 担任,” p. 300, to name a few. Although these do not directly a$ect Schroeder’s argu-ment, more precision would be expected especially as the two glossaries (“Glossary of Institutional Terms” and “Glossary of Books and Articles”) and the bibliography include rich information that is not available in other English-language studies. For the same reason, what is also unfortunate is the editorial decision to omit the original Japanese characters of the Japanese-language sources in the bibliography. !is reduces the practical value of Schroeder’s work since, generally speaking, the primary role of a bibliography is to allow an interested reader to locate particular sources—something that is rather di:cult to do without the full Japanese references.!e second issue I would like to raise concerns Schroeder’s methodological proposal. In the introduction, he de8nes the concepts of “traditional” and “modern” as a pair of context-dependent categories rather than 8xed labels determined by certain internal qualities. On this basis, he emphasizes the ;exibility of his method, stating that an individual can be a traditionalist in one context but at the same time a modernist in another. Despite this, almost every 8gure in the book is depicted either as a tradition-alist or a modernist. Consequently, Schroeder’s keen awareness of the possibility that a given individual could switch between the two positions depending on the context does not materialize in his actual analysis to a satisfying degree. In fact, some evidence that Schroeder himself is aware of this problem may be found in the notes rather than the main body of the book. For example, in a note to chapter 3, he brie;y writes that “this chapter largely describes a binary con;ict between modernists and traditionalists, B O O K  R E V I E W S 101but the reality was more complex” (p. 261, n. 67). Another note states, “Abe’s posi-tion in relation to the modernist-traditionalist divide is di:cult to de8ne” (p. 262, n. 81). Such statements, in my reading, are Schroeder’s implicit acknowledgement of the necessity for further elaboration on how his ;exible way of conceptualizing “modern” and “traditional” can be concretely mapped onto the history he describes. !ere is no doubt that his methodology has the potential to lead us to a subtler and more sophisti-cated understanding of the topic than we have at the moment.Apart from these two possible problems for the reader, #e Revolution of Buddhist Modernism is a well-organized, informative, and stimulating work on the modern insti-tutional history of the 0tani Shin sect. It is a must-read for those who are interested in this topic. Given the large in;uence of this sect in the development of the Japanese religious landscape, those who specialize in Japanese Buddhism and the religions of modern Japan should also be able to gain useful knowledge and insights from Schro-eder’s discussion. Moreover, the clarity of his argument, as well as his vivid storytelling sprinkled throughout the book, makes #e Revolution of Buddhist Modernism easily accessible to nonspecialist readers as well.

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