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158 Pacific World NOTES 1. Yüan-shih T’ien-tsun seems to have been an abstract figure created by the composer of the Tu-jen ching, not the focus of any pre-existing cultus. One should also note that scholarly references to Yüan-shih T’ien-tsun nearly always assign a masculine gender to this figure, though the scripture itself does not seem to specify any gender. 2. Russell Kirkland, Taoism: The Enduring Tradition (London and New York: Routledge, 2004), p. 88. The first full translation and study of the Tu-jen ching appears in Stephen Bokenkamp, Early Daoist Scriptures (Berkeley: University of California Press, 1997), pp. 373–438. A recent summation of our knowledge of Ling-pao traditions is Yamada Toshiaki, “The Lingbao School,” in Daoism Handbook, ed. Livia Kohn (Leiden: Brill, 2000), pp. 225–255. 3. Charles Orzech, “Chen-yen,” in Encyclopedia of Religion, ed. Mircea Eliade (New York: Macmillan, 1987), 3:237.
American Women in Jōdo Shin Buddhism Today: Tradition and Transition Patricia Kanaya Usuki San Fernando Valley Hongwanji Buddhist Temple INTRODUCTION FROM THE TIME OF ŚĀKYAMUNI BUDDHA in ancient India until the present day, the participation of women in Buddhism has been hampered by the limitation of gender constructs imposed on them by their Asian societies. Today in America, those limitations are loosening in a mainstream society that is being transformed by developments as wide-ranging as democratization, pluralism, and feminism. It would seem the perfect environment for the flowering of a Buddhist doctrine that professes nondiscrimination and universal liberation. Indeed, scholars and adherents now speak of American “Buddhisms” with attributes reflective of their new progressive surroundings. Yet largely excluded from this phenomenon have been the various schools of ethnic Buddhism, considered too Asian to suit Americans. Counted among these is Japanese Jōdo Shinshū, which, although it has been in this country for five generations, appears to have resisted adaptation and thus kept itself on the margins of a growing trend in this country. The purpose of this paper is to present views of female practitioners of Jōdo Shinshū in America with regard to the doctrine and the institution of the Buddhist Churches of America (hereafter referred to as the BCA). 1 There is ample reason to give women a platform to express their thoughts on these matters. Throughout Buddhist history, women have played a significant role in the practice and development of its traditions, yet they have been marginalized at best, and most often rendered invisible. Rarely have their writings been preserved, their stories recorded, or their opinions asked. Undoubtedly, the women themselves have been accomplices to their own silence, conditioned by the patriarchal cultures in which Buddhism thrived. Nonetheless, one can piece together enough information from scriptures, historical records, literature, and other writings to realize that social developments had a palpable influence on women in Buddhism, 159
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68 Pacific World gods to act in the
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74 Pacific World Pure Land Buddhist
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76 Pacific World Shina Bukkyō shis
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78 Pacific World 32. Anuttara-samya
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80 Pacific World “It is as when o
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88 Pacific World Yogācāra school
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