Editing SG33SHS-T (section)

=== 33. Sectarian Studies Serve as Tools for Sectarian Exploitation ===

There is little need for further explanation on this issue. The speculative doctrinal studies of each sect now appear to be nothing more than instruments of sectarian power. These classical forms have stultified over time, and as a result institutional Buddhism has essentially lost its theoretical basis. Awakened Buddhists today fervently desire the cleansing of sectarianism and the pursuit of a higher level of development [of Buddhist teachings] and unity. As the historical journey of the Buddha’s quest for enlightenment and his teachings of liberation are meticulously studied, the yearning for them intensifies, as evidenced by the grand festivities of sectarian integration held each year.<ref>I believe that Seno’o is here referring to the “modernist” movements toward, if not pansectarian Buddhism, then at least cooperation and some sort of unification of Buddhist identity, as seen in groups like the Zen Nihon Bukkyō Seinen Renmei (All Japan Buddhist Youth Federation), which held a large meeting in May 1933 (as noted in my introduction).</ref>

Indeed, the truth is self-evident. Put simply, “Buddhism is the teaching of the Buddha.” Therefore, it is reasonable to define a Buddhist as someone who believes in the Buddha and practices his teachings in their daily life. However, the fact that Buddhism has become divided into thirteen schools and fifty-six sects begs the question: What led to this fragmentation, and why did it happen? Undoubtedly, this division occurred as a process of cultural development that responded to the needs of each era and the capabilities of individuals. Hence, these sects that are divided are not immutable entities. They, too, must undergo a reckoning and transformation in accordance with the needs of the present time. In other words, the doctrines of each sect, though slightly different from one another, fundamentally revolve around the concept of “selflessness”<ref>Here, as elsewhere in this essay, Seno’o employs the neologism ''mugaizumu'' (sometimes ''mugashugi'') to imply the practice of “selflessness” or even the Christian-inflected “self-giving love.”</ref> and advocate the practice of love and equality in everyday life. However, these sects also have their own unique characteristics and emphases based on their historical and cultural contexts. Therefore, it is essential to critically assess and reconcile these various sects based on the principles of compassion, wisdom, and the shared goal of alleviating suffering. By doing so, Buddhism can adapt and remain relevant in the contemporary world, fostering unity and harmony among its practitioners.