SG33SHS-T - Revision history

Lajos at 23:21, 14 August 2026

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	'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[user:James\|James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.		'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[user:James\|James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.

			<div class="noautonum">__TOC__</div>
	== Preface ==		== Preface ==

Lajos at 23:16, 14 August 2026

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	~~{{Under Construction}}~~
	{{DISPLAYTITLE:Seno'o Girō, ''Revitalized Buddhism on the Road to Social Reform''}}		{{DISPLAYTITLE:Seno'o Girō, ''Revitalized Buddhism on the Road to Social Reform''}}
	'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as 「仏教学の再批判」 [A Critical Reconsideration of Buddhist Studies], 『新興仏教』, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.		'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as 「仏教学の再批判」 [A Critical Reconsideration of Buddhist Studies], 『新興仏教』, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.

Lajos at 22:52, 13 August 2026

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	{{DISPLAYTITLE:Seno'o Girō, ''Revitalized Buddhism on the Road to Social Reform''}}		{{DISPLAYTITLE:Seno'o Girō, ''Revitalized Buddhism on the Road to Social Reform''}}
	'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as ~~〈仏教学の再批判〉~~ [A Critical Reconsideration of Buddhist Studies], ~~《新興仏教》~~, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.		'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as 「仏教学の再批判」 [A Critical Reconsideration of Buddhist Studies], 『新興仏教』, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.

	'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[user:James\|James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.		'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[user:James\|James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.

Lajos: /* 4. Characteristics of Religion as Explained by Social Science */

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4. Characteristics of Religion as Explained by Social Science

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	=== 4. Characteristics of Religion as Explained by Social Science ===		=== 4. Characteristics of Religion as Explained by Social Science ===

	Traditionally, the distinctive feature of religious forms can be summarized by the phrase Engels employs in his ''Essay on Feuerbach'': “If religion can exist without its God, then alchemy can exist without its philosopher’s stone.”<ref>Originally published in ''Die Neue Zeit'' 4, 5 (1886). For this English translation, see “Friedrich Engels: Ludwig Feuerbach and the End of German Classical Philosophy,” Marxist Internet Archive, accessed August 28, 2024, https://www.marxists.org/archive/marx/works/1886/ludwig-feuerbach/ch03.htm. Whereas Engels used this phrase to criticize the attempt by Ludwig Feuerbach (1807–1872) to salvage a “religion” without God, Seno’o appears to be employing it to suggest that ''even'' religions without “official” gods, such as Buddhism, fall for the same “delusions” as theistic ones.</ref> Religion referred to the belief in a transcendent, absolute deity whom people worshiped and prayed to in order to seek grace and salvation. While the Christian God serves as a typical example, even the diverse Buddhist traditions, although they do not emphasize the creation of the world, still possess a similar concept of a transcendent, superhuman absolute. Amida Buddha in Shin Buddhism, the Eternal Buddha<ref>''Kuon jitsujō no honbutsu'' 久遠実成の本仏 (lit. the “True Buddha of Eternal Realization”) is a concept found in the''Lotus Sutra''that suggests that rather than attaining enlightenment at the age of thirty, Śākyamuni Buddha had already attained buddhahood in the distant past. See, for example, ch. 16: “The Life Span of the Tathāgata” (T no. 262, 9: 774c–776c).~~''''''~~However, out of compassion he chose to manifest in human form via many rebirths before finally being born as Śākyamuni Buddha and attaining enlightenment.</ref> in Nichiren Buddhism, and Dainichi Nyorai<ref>Skt. Mahāvairocana, also known as the Great Sun, or Cosmic, Buddha.</ref> in Shingon Buddhism, among others, all fall into this category. In Zen Buddhism, the original teachings do not inherently involve such an absolute being, but in practice, various deities like Yakushi Nyorai 薬師如来<ref>Skt. Bhaisajyaguru, also known as the Medicine Buddha.</ref> and Kannon 観音 Bodhisattva are worshiped indiscriminately. However, one may question whether these transcendent deities truly exist, and furthermore, whether Buddhism originally took such form? The answer [to both of these questions] is, of course, “No”!		Traditionally, the distinctive feature of religious forms can be summarized by the phrase Engels employs in his ''Essay on Feuerbach'': “If religion can exist without its God, then alchemy can exist without its philosopher’s stone.”<ref>Originally published in ''Die Neue Zeit'' 4, 5 (1886). For this English translation, see “Friedrich Engels: Ludwig Feuerbach and the End of German Classical Philosophy,” Marxist Internet Archive, accessed August 28, 2024, https://www.marxists.org/archive/marx/works/1886/ludwig-feuerbach/ch03.htm. Whereas Engels used this phrase to criticize the attempt by Ludwig Feuerbach (1807–1872) to salvage a “religion” without God, Seno’o appears to be employing it to suggest that ''even'' religions without “official” gods, such as Buddhism, fall for the same “delusions” as theistic ones.</ref> Religion referred to the belief in a transcendent, absolute deity whom people worshiped and prayed to in order to seek grace and salvation. While the Christian God serves as a typical example, even the diverse Buddhist traditions, although they do not emphasize the creation of the world, still possess a similar concept of a transcendent, superhuman absolute. Amida Buddha in Shin Buddhism, the Eternal Buddha<ref>''Kuon jitsujō no honbutsu'' 久遠実成の本仏 (lit. the “True Buddha of Eternal Realization”) is a concept found in the''Lotus Sutra''that suggests that rather than attaining enlightenment at the age of thirty, Śākyamuni Buddha had already attained buddhahood in the distant past. See, for example, ch. 16: “The Life Span of the Tathāgata” (T no. 262, 9: 774c–776c). However, out of compassion he chose to manifest in human form via many rebirths before finally being born as Śākyamuni Buddha and attaining enlightenment.</ref> in Nichiren Buddhism, and Dainichi Nyorai<ref>Skt. Mahāvairocana, also known as the Great Sun, or Cosmic, Buddha.</ref> in Shingon Buddhism, among others, all fall into this category. In Zen Buddhism, the original teachings do not inherently involve such an absolute being, but in practice, various deities like Yakushi Nyorai 薬師如来<ref>Skt. Bhaisajyaguru, also known as the Medicine Buddha.</ref> and Kannon 観音 Bodhisattva are worshiped indiscriminately. However, one may question whether these transcendent deities truly exist, and furthermore, whether Buddhism originally took such form? The answer [to both of these questions] is, of course, “No”!

	Marxism is an ideology that vividly denies the existence of such [transcendent] beings. According to Marxism, all religions are nothing more than “fantastic reflections in the minds of humans of external forces dominating their daily lives” (Engels).<ref>“''Anti-Dühring'' by Frederick Engels 1877; Part III: Socialism; V. State, Family, Education,” Marxist Internet Archive, accessed August 28, 2024, https://www.marxists.org/archive/marx/works/1877/anti-duhring/ch27.htm.</ref> In other words, as Marx put it, “Man created religion, religion did not create man.”<ref>Karl Marx, from the introduction to ''A Contribution to Hegel’s “Philosophy of Right”'' (1844); Marxist Internet Archive, accessed September 24, 2024, https://www.marxists.org/archive/marx/works/1843/critique-hpr/intro.htm.</ref>		Marxism is an ideology that vividly denies the existence of such [transcendent] beings. According to Marxism, all religions are nothing more than “fantastic reflections in the minds of humans of external forces dominating their daily lives” (Engels).<ref>“''Anti-Dühring'' by Frederick Engels 1877; Part III: Socialism; V. State, Family, Education,” Marxist Internet Archive, accessed August 28, 2024, https://www.marxists.org/archive/marx/works/1877/anti-duhring/ch27.htm.</ref> In other words, as Marx put it, “Man created religion, religion did not create man.”<ref>Karl Marx, from the introduction to ''A Contribution to Hegel’s “Philosophy of Right”'' (1844); Marxist Internet Archive, accessed September 24, 2024, https://www.marxists.org/archive/marx/works/1843/critique-hpr/intro.htm.</ref>

Lajos: /* 1. Social Evolution */

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1. Social Evolution

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	For example, regarding Hegel’s philosophy that “everything that exists is rational, and everything that is rational exists,”<ref>“Was vernuenftig ist, das ist wirklich; und was wirklich ist, das ist vernuenftig” (G. W. F. Hegel, ''Grundlinien der Philosophie des Rechts'', 1820–1821). This is commonly translated into English as “What is rational is real; and what is real is rational.” See, for example, S. W. Dyde’s translation of Hegel’s''Philosophy of Right'' (London: G. Bell, 1896), p. 10.</ref> Wilhelm II attempted to rationalize his own position as kaiser through the first clause [of that sentence]. On the contrary, Marx emphasized the second clause to assert the rationality of his revolutionary social movement. While the former statement may seem correct at first glance, it merely reflects a conservative attitude that disregards the inherent developmental nature of society. In a developing society, even previously rational entities eventually encompass growing contradictions and inevitably progress toward a more rational existence. Those who recognize this understand that the latter statement is more accurate. Transitions and transformations involve both subjective and objective conditions, and there may be instances where the timing is premature. In any case, the undeniable fact is that society is constantly evolving and changing. Therefore, an essential attitude for social life is a progressive stance that embraces and dialectically resolves all aspects of development. A conservative attitude, which fears or curses change, is either a result of ignorance or a self-serving attitude to defend one’s own interests, and it is not something young and idealistic members of society should embrace. An often-cited example is that the clothing of a growing child must gradually change in style and size; otherwise, it becomes useless and even harmful. Similarly, when we look at a chicken egg, the shell is an absolute necessity until a certain point. However, once the chick is nurtured and ready to emerge, the shell becomes an unnecessary obstruction and a potentially fatal barrier to new life.		For example, regarding Hegel’s philosophy that “everything that exists is rational, and everything that is rational exists,”<ref>“Was vernuenftig ist, das ist wirklich; und was wirklich ist, das ist vernuenftig” (G. W. F. Hegel, ''Grundlinien der Philosophie des Rechts'', 1820–1821). This is commonly translated into English as “What is rational is real; and what is real is rational.” See, for example, S. W. Dyde’s translation of Hegel’s''Philosophy of Right'' (London: G. Bell, 1896), p. 10.</ref> Wilhelm II attempted to rationalize his own position as kaiser through the first clause [of that sentence]. On the contrary, Marx emphasized the second clause to assert the rationality of his revolutionary social movement. While the former statement may seem correct at first glance, it merely reflects a conservative attitude that disregards the inherent developmental nature of society. In a developing society, even previously rational entities eventually encompass growing contradictions and inevitably progress toward a more rational existence. Those who recognize this understand that the latter statement is more accurate. Transitions and transformations involve both subjective and objective conditions, and there may be instances where the timing is premature. In any case, the undeniable fact is that society is constantly evolving and changing. Therefore, an essential attitude for social life is a progressive stance that embraces and dialectically resolves all aspects of development. A conservative attitude, which fears or curses change, is either a result of ignorance or a self-serving attitude to defend one’s own interests, and it is not something young and idealistic members of society should embrace. An often-cited example is that the clothing of a growing child must gradually change in style and size; otherwise, it becomes useless and even harmful. Similarly, when we look at a chicken egg, the shell is an absolute necessity until a certain point. However, once the chick is nurtured and ready to emerge, the shell becomes an unnecessary obstruction and a potentially fatal barrier to new life.

	Looking at our [Japanese] history, it is clearly one of constant change. The despotic rule of clans such as the Soga 蘇我 <ref>The Soga clan, one of the most powerful noble kin groups of the early Japanese state, was largely responsible for the spread of Buddhism in Japan in the sixth century.</ref> gave way—via the Taika reforms—to aristocratic governance,<ref>The Taika reforms were carried out according to a set of doctrines established by Emperor Kōtoku 孝徳 (596–654; r. 645–654)~~''''''~~in 645. The reforms strengthened the power of the imperial court after the defeat of the Soga clan and helped promote the adoption of Chinese ideas and practices.</ref> which was then replaced by warrior rule and eventually developed into bourgeois politics through the great revolution of the Meiji Restoration [1868]. We are now witnessing vigorous movements toward the emergence of a new society. When we observe world history, we see a similar process of transformation from autocratic rule to constitutional monarchy, republics, democracies, communism, and so on. While there may be some variations and peculiarities, just as there are differences in sensitivity and intelligence between children, every nation-state, without exception, follows the general trend of human history. It undergoes a gradual or rapid process of change, much like the transition from youth to adulthood and old age. Thus, there is no form of existence on earth that remains unchanging.		Looking at our [Japanese] history, it is clearly one of constant change. The despotic rule of clans such as the Soga 蘇我 <ref>The Soga clan, one of the most powerful noble kin groups of the early Japanese state, was largely responsible for the spread of Buddhism in Japan in the sixth century.</ref> gave way—via the Taika reforms—to aristocratic governance,<ref>The Taika reforms were carried out according to a set of doctrines established by Emperor Kōtoku 孝徳 (596–654; r. 645–654) in 645. The reforms strengthened the power of the imperial court after the defeat of the Soga clan and helped promote the adoption of Chinese ideas and practices.</ref> which was then replaced by warrior rule and eventually developed into bourgeois politics through the great revolution of the Meiji Restoration [1868]. We are now witnessing vigorous movements toward the emergence of a new society. When we observe world history, we see a similar process of transformation from autocratic rule to constitutional monarchy, republics, democracies, communism, and so on. While there may be some variations and peculiarities, just as there are differences in sensitivity and intelligence between children, every nation-state, without exception, follows the general trend of human history. It undergoes a gradual or rapid process of change, much like the transition from youth to adulthood and old age. Thus, there is no form of existence on earth that remains unchanging.

	=== 2. The Possibility of Buddhist Reform ===		=== 2. The Possibility of Buddhist Reform ===

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Notes

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	[[category:Senoo Giro]]		[[category:Senoo Giro]]
	[[~~Category~~:Translations from Japanese]		[[category:Translations from Japanese]]

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	{{Under Construction}}		{{Under Construction}}
	{{DISPLAYTITLE:Revitalized Buddhism on the Road to Social Reform}}		{{DISPLAYTITLE:Seno'o Girō, ''Revitalized Buddhism on the Road to Social Reform''}}
	'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as 〈仏教学の再批判〉 [A Critical Reconsideration of Buddhist Studies], 《新興仏教》, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.		'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as 〈仏教学の再批判〉 [A Critical Reconsideration of Buddhist Studies], 《新興仏教》, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.

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	As is clear from this passage, since Buddha is a personified truth, there is plenty of possibility for Buddhism even in the scientific modern age. When we teach the Buddhadharma to practitioners, they naturally come to value the Buddha’s character, which leads in turn to a deeper and renewed practice. There is not a hint of irrationality here. Fundamental Buddhism was not originally opium. After all, Buddhism is atheism. “Revitalized Buddhism” must first extol this aspect and then liquidate the delusional nature of established, institutional Buddhism at the same time as we liquidate the opium-like role that established Buddhism plays in society.		As is clear from this passage, since Buddha is a personified truth, there is plenty of possibility for Buddhism even in the scientific modern age. When we teach the Buddhadharma to practitioners, they naturally come to value the Buddha’s character, which leads in turn to a deeper and renewed practice. There is not a hint of irrationality here. Fundamental Buddhism was not originally opium. After all, Buddhism is atheism. “Revitalized Buddhism” must first extol this aspect and then liquidate the delusional nature of established, institutional Buddhism at the same time as we liquidate the opium-like role that established Buddhism plays in society.

	== ~~CHAPTER~~ 3: ~~MODERN SCIENCE DENIES THE AFTERLIFE AND ADVOCATES MATERIALISM~~ ==		== Chapter 3: Modern Science Denies the Afterlife and Advocates Materialism ==

	=== 9. The Meaning of the Afterlife and the Immortal Soul ===		=== 9. The Meaning of the Afterlife and the Immortal Soul ===
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	Thus, the non-theistic and non-soul ideas of original Buddhism are set to be revived alongside the emerging social class, and the day will come when the old Buddhist teachings will be reexamined and cleared away.		Thus, the non-theistic and non-soul ideas of original Buddhism are set to be revived alongside the emerging social class, and the day will come when the old Buddhist teachings will be reexamined and cleared away.

	== ~~CHAPTER~~ 4: ~~MODERN PEOPLE ARE NOT SATISFIED WITH ILLUSORY HAPPINESS~~; ~~THEY WANT TO FULLY ENJOY REAL HAPPINESS IN THEIR EVERYDAY LIVES~~ ==		== Chapter 4: Modern People Are not Satisfied with Illusory Happiness; They Want to Fully Enjoy Real Happiness in Their Everyday Lives ==

	=== 17. The Powerlessness of Idealistic Spirituality ===		=== 17. The Powerlessness of Idealistic Spirituality ===
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	Furthermore, it is stated that the reasons for this upheaval include the biased distribution of rewards, excessive taxation for the construction of the imperial palace, extreme centralization of power, and the revocation of titles from vassals, among other things. Can we not see the defeat of spiritualism depicted here as well? Truly, human culture is a blossoming flower rooted in the fundamental aspects of sexual desire and productive relations. Therefore, mere spiritual and personality-centered ideologies are empty illusions and unattainable deceptions. Regarding sexual desire, it has been a significant misconception to degrade it as mere animalistic lust. No matter how much it has been denigrated, it remains a natural and legitimate demand. How many sins have been committed due to the lack of wisdom in response to these natural urges? In the distant past, reproductive organs were revered as sacred, but the so-called spiritual and personality-centered ideologies distorted this natural purity. In fact, sexual desire should also be liberated in a human way. The recent emphasis on sex education is a welcome trend. Certainly, the fulfillment of actual life rooted in instincts and the purification of one’s character are the essential demands of a genuine human life and the fundamental impetus toward creating heaven on earth. This is indeed the path that revitalized Buddhists should follow. This issue will be further clarified and affirmed in the critique of the next chapter.		Furthermore, it is stated that the reasons for this upheaval include the biased distribution of rewards, excessive taxation for the construction of the imperial palace, extreme centralization of power, and the revocation of titles from vassals, among other things. Can we not see the defeat of spiritualism depicted here as well? Truly, human culture is a blossoming flower rooted in the fundamental aspects of sexual desire and productive relations. Therefore, mere spiritual and personality-centered ideologies are empty illusions and unattainable deceptions. Regarding sexual desire, it has been a significant misconception to degrade it as mere animalistic lust. No matter how much it has been denigrated, it remains a natural and legitimate demand. How many sins have been committed due to the lack of wisdom in response to these natural urges? In the distant past, reproductive organs were revered as sacred, but the so-called spiritual and personality-centered ideologies distorted this natural purity. In fact, sexual desire should also be liberated in a human way. The recent emphasis on sex education is a welcome trend. Certainly, the fulfillment of actual life rooted in instincts and the purification of one’s character are the essential demands of a genuine human life and the fundamental impetus toward creating heaven on earth. This is indeed the path that revitalized Buddhists should follow. This issue will be further clarified and affirmed in the critique of the next chapter.

	== ~~CHAPTER~~ 5: ~~THE MASSES IN MODERN SOCIETY DESIRE ECONOMIC STABILITY AND THUS DEMAND THE TRANSFORMATION OF CAPITALISM~~ ==		== Chapter 5: The Masses in Modern Society Desire Economic Stability and thus Demand the Transformation of Capitalism ==

	=== 22. Economic Reforms Should Be Focused on Ordinary Workers ===		=== 22. Economic Reforms Should Be Focused on Ordinary Workers ===
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	However, the understanding and practice of a communal society through the application of the social sciences is not, of course, identical to the understanding and practice of Buddhism. There is room for mutual criticism in this regard. And yet, when it comes to the ultimate ideal of transforming capitalism into a communal social organization, they are in agreement. Therefore, as Buddhists we should take the lead in advocating for, and participating in, this transformation [toward socialism], and through our participation we should aim for the inner purification of the movement for change.		However, the understanding and practice of a communal society through the application of the social sciences is not, of course, identical to the understanding and practice of Buddhism. There is room for mutual criticism in this regard. And yet, when it comes to the ultimate ideal of transforming capitalism into a communal social organization, they are in agreement. Therefore, as Buddhists we should take the lead in advocating for, and participating in, this transformation [toward socialism], and through our participation we should aim for the inner purification of the movement for change.

	== ~~CHAPTER~~ 6: ~~AWAKENED HUMANITY TRANSCENDS NATIONALISM AND PROMOTES INTERNATIONALISM~~ ==		== Chapter 6: Awakened Humanity Transcends Nationalism and Promotes Internationalism ==

	=== 27. The Significance of Nationalism and Internationalism ===		=== 27. The Significance of Nationalism and Internationalism ===
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	The current nationalist attitude displayed by Buddhists is truly a desecration of the sacred intentions of the founders and patriarchs of the religion. One of the reasons for the decline of religion is undoubtedly its nationalistic transformation. How can the authority of truth be upheld in a religion that has been coopted by the state? Even Gandhi taught that love for truth should be esteemed higher than love for one’s country. Religion should be the critic of the state. Religion should be the advocate of internationalism. That is true patriotism and the practice of moderation.		The current nationalist attitude displayed by Buddhists is truly a desecration of the sacred intentions of the founders and patriarchs of the religion. One of the reasons for the decline of religion is undoubtedly its nationalistic transformation. How can the authority of truth be upheld in a religion that has been coopted by the state? Even Gandhi taught that love for truth should be esteemed higher than love for one’s country. Religion should be the critic of the state. Religion should be the advocate of internationalism. That is true patriotism and the practice of moderation.

	== ~~CHAPTER~~ 7: ~~PROGRESSIVE BUDDHISTS REJECT SECTARIAN BUDDHISM AND YEARN FOR ITS UNIFICATION~~ ==		== Chapter 7: Progressive Buddhists Reject Sectarian Buddhism and Yearn for its Unification ==

	=== 33. Sectarian Studies Serve as Tools for Sectarian Exploitation ===		=== 33. Sectarian Studies Serve as Tools for Sectarian Exploitation ===
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	Without practice, sectarian and speculative Buddhism becomes burdensome and irrelevant. For progressive Buddhists who feel [they have] a mission in social practice, such absolute sectarianism is not only harmful but even an obstacle. Progressive Buddhists should unite under the name of the Buddha and fervently engage in a contemporary practice of selfless love. Such a unified movement is the key to the global development of our Buddhism and a significant contribution to the strengthening of internationalism.		Without practice, sectarian and speculative Buddhism becomes burdensome and irrelevant. For progressive Buddhists who feel [they have] a mission in social practice, such absolute sectarianism is not only harmful but even an obstacle. Progressive Buddhists should unite under the name of the Buddha and fervently engage in a contemporary practice of selfless love. Such a unified movement is the key to the global development of our Buddhism and a significant contribution to the strengthening of internationalism.

	== ~~CHAPTER~~ 8: ~~CONCLUSION~~ ==		== Chapter 8: Conclusion ==

	The above six points criticized traditional Buddhist doctrine. First, I demonstrated that Buddhism is fundamentally atheistic and not theistic as traditionally understood. Second, I explained that Buddhism inherently rejects the existence of individual souls, or the self, emphasizing the doctrine of no-self. Third, I clarified that Buddhism is not a spiritualistic philosophy that disregards economic life but is rather holistic and encompasses all aspects of existence. Fourth, I criticized the superficial individualistic and illusory sense of security propagated by traditional Buddhism, advocating instead for a socialist way of life and the prompt transformation of a capitalist economic system that is inherently non-Buddhist. Fifth, I discussed the fallacies of nationalistic distortions within traditional Buddhism and emphasized the true internationalist ideals inherent in Buddhism, which comprise the path to genuine liberation for humanity and which simultaneously ensure the welfare of individual nations. Finally, I argued against the anachronism of sectarian Buddhism and presented the possibility of unifying Buddhism under the guidance of the Buddha. Even while these criticisms are emerging, society continues to undergo rapid changes. Numerous problems that have arisen have further validated the legitimacy of our critiques. While theories may remain gray, practice is vividly green.<ref>Seno’o again displays his cosmopolitan chops, riffing on Goethe’s well-known line: “All theory, dear friend, is gray, but the golden tree of actual life springs ever green” (''Grau, teurer Freund, ist alle Theorie und grün des Lebens goldner Baum''), from “Studierzimmer,” ''Faust 1'' (1808).</ref> “Actions speak louder than words.” Now, let us attempt to examine the main facts that support our arguments.		The above six points criticized traditional Buddhist doctrine. First, I demonstrated that Buddhism is fundamentally atheistic and not theistic as traditionally understood. Second, I explained that Buddhism inherently rejects the existence of individual souls, or the self, emphasizing the doctrine of no-self. Third, I clarified that Buddhism is not a spiritualistic philosophy that disregards economic life but is rather holistic and encompasses all aspects of existence. Fourth, I criticized the superficial individualistic and illusory sense of security propagated by traditional Buddhism, advocating instead for a socialist way of life and the prompt transformation of a capitalist economic system that is inherently non-Buddhist. Fifth, I discussed the fallacies of nationalistic distortions within traditional Buddhism and emphasized the true internationalist ideals inherent in Buddhism, which comprise the path to genuine liberation for humanity and which simultaneously ensure the welfare of individual nations. Finally, I argued against the anachronism of sectarian Buddhism and presented the possibility of unifying Buddhism under the guidance of the Buddha. Even while these criticisms are emerging, society continues to undergo rapid changes. Numerous problems that have arisen have further validated the legitimacy of our critiques. While theories may remain gray, practice is vividly green.<ref>Seno’o again displays his cosmopolitan chops, riffing on Goethe’s well-known line: “All theory, dear friend, is gray, but the golden tree of actual life springs ever green” (''Grau, teurer Freund, ist alle Theorie und grün des Lebens goldner Baum''), from “Studierzimmer,” ''Faust 1'' (1808).</ref> “Actions speak louder than words.” Now, let us attempt to examine the main facts that support our arguments.
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	Now is the time for new opportunities; it is the moment for comprehensive reforms. Buddhists should first reflect on the earnest attitudes of their respective founders in their pursuit of the path, and collectively return to the fundamental beliefs of the Buddha. Thus, they should step forward once again onto the path of real purification, armed with the great awareness of non-self, compassion, and equality.		Now is the time for new opportunities; it is the moment for comprehensive reforms. Buddhists should first reflect on the earnest attitudes of their respective founders in their pursuit of the path, and collectively return to the fundamental beliefs of the Buddha. Thus, they should step forward once again onto the path of real purification, armed with the great awareness of non-self, compassion, and equality.

	== ~~APPENDIX~~: ~~PROPOSED GUIDING PRINCIPLES AND ACTION PLAN FOR THE YOUTH MOVEMENT FOR REVITALIZING BUDDHISM~~ ==		== Appendix: Proposed Guiding Principles and Action Plan for the Youth Movement for Revitalizing Buddhism ==

	=== 1. Buddhist Renewal and the Youth Movement for Revitalizing Buddhism ===		=== 1. Buddhist Renewal and the Youth Movement for Revitalizing Buddhism ===
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	In summary, the youth movement for revitalizing Buddhism must embody a contemporary practice of Buddhism. It should decisively break away from the rigid, established religious organizations that are characterized by uncritical conservatism in sectarian studies, temple management, and the idolization of the behaviors of past patriarchs. Instead, it must move forward toward a grand movement for social liberation and global harmony. What we should learn from our ancestors is their fundamental spirit, not an uncritical faith in their doctrines. Doctrinal interpretations must evolve with the times in order to fulfill the Buddhist practice of no-self. This is especially true when it comes to the rigid adherence to distorted traditional teachings. Just as new wine cannot be contained in old skins, the new Buddhist youth must boldly forge ahead. We must carry the Buddha on our backs and take to the streets! To the farming and fishing villages!		In summary, the youth movement for revitalizing Buddhism must embody a contemporary practice of Buddhism. It should decisively break away from the rigid, established religious organizations that are characterized by uncritical conservatism in sectarian studies, temple management, and the idolization of the behaviors of past patriarchs. Instead, it must move forward toward a grand movement for social liberation and global harmony. What we should learn from our ancestors is their fundamental spirit, not an uncritical faith in their doctrines. Doctrinal interpretations must evolve with the times in order to fulfill the Buddhist practice of no-self. This is especially true when it comes to the rigid adherence to distorted traditional teachings. Just as new wine cannot be contained in old skins, the new Buddhist youth must boldly forge ahead. We must carry the Buddha on our backs and take to the streets! To the farming and fishing villages!

			== Notes ==

	<references />		<references />

			[[category:Senoo Giro]]
			[[Category:Translations from Japanese]

Lajos: Lajos moved page Revitalized Buddhism on the Road to Social Reform to SG33SHS-T: Editorial Guidelines Violation

2026-08-13T22:34:51Z

Lajos moved page Revitalized Buddhism on the Road to Social Reform to SG33SHS-T: Editorial Guidelines Violation

← Older revision	Revision as of 22:34, 13 August 2026
(No difference)

Lajos at 22:33, 13 August 2026

2026-08-13T22:33:50Z

← Older revision		Revision as of 22:33, 13 August 2026
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	{{Under Construction}}		{{Under Construction}}
			{{DISPLAYTITLE:Revitalized Buddhism on the Road to Social Reform}}
	~~== Source ==~~

	{{~~main\|Senoo Giro}}~~
	~~{{main\|Youth League for Revitalizing~~ Buddhism}}

	'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as 〈仏教学の再批判〉 [A Critical Reconsideration of Buddhist Studies], 《新興仏教》, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.		'''Original Japanese:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (1933). 『社会変革途上の新興仏教』 [Revitalized Buddhism on the Road to Social Reform]. Tokyo: [[Youth League for Revitalizing Buddhism\|新興仏教青年同盟]]. 新興仏教パンフレット 3. Originally serialized as 〈仏教学の再批判〉 [A Critical Reconsideration of Buddhist Studies], 《新興仏教》, January, February, March, June, August, and September 1932; revised and expanded for pamphlet publication in February 1933.

	'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.		'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[user:James\|James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.

	== Preface ==		== Preface ==

James at 16:34, 13 August 2026

2026-08-13T16:34:24Z

← Older revision		Revision as of 16:34, 13 August 2026
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	'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.		'''English translation:''' [[Senoo Giro\|Seno'o Girō]] (妹尾義郎) (2024). “Revitalized Buddhism on the Road to Social Reform.” Trans. [[James Mark Shields]]. ''The Eastern Buddhist'' 4.2: 1–80. © 2024 The Eastern Buddhist Society. Reprinted here with permission.

	~~== Preface ==~~

	== Preface ==		== Preface ==