The Holy Teaching of Vimalakirti: A Mahayana Scripture (英語) ペーパーバック – 1987/3/1
This book presents the major teachings of Mahayana Buddhism in a precise, dramatic, and even humorous form. For two millennia this Sutra, called the "jewel of the Mahayana Sutras" has enjoyed immense popularity among Mahayana Buddhists in India, central and southeast Asia, Japan, and especially China, where its incidents were the basis for a style in art and literature prevalent during several centuries. Robert Thurman's translation makes available in relatively nontechnical English the Tibetan version of this key Buddhist scripture, previously known to the English-speaking world only through translations from Chinese texts. The Tibetan version is generally conceded to be more faithful to the original Sanskrit than are the Chinese texts. The Tibetan version also is clearer, richer, and more precise in its philosophical and psychological expression. The twelve books of the Sutra are accompanied by an introduction and an epilogue by Dr. Thurman and by three glossaries: Sanskrit terms, numerical categories, and technical terms.
The Tibetan version is generally conceded to be more faithful to the original Sanskrit than are the Chinese texts. The Tibetan version also is clearer, richer, and more precise in its philosophical and psychological expression. The twelve books of the Sutra are accompanied by an introduction and an epilogue by Dr. Thurman and by three glossaries: Sanskrit terms, numerical categories, and technical terms.
Robert A. F Thurman, who was ordained a Buddhist monk in 1964 by Tenzin Gyatso, the current Dalai Lama, is the current director of Tibet House in New York City. He is the father of five children including the actress Uma Thurman. One of the world's most respected scholars and translators of Tibetan and Sanskrit, Thurman has translated The Tibetan Book of the Dead (1994) and is the author or translator of many books includingThe Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence (1984),Speech of Gold: Reason and Enlightenment in Tibetan Buddhism (1989), Inside Tibetan Buddhism (1995), and Infinite Life: Seven Virtues for Living Well(2004). This book was published in cooperation with The Institute for Advanced Studies of World Religions.
The New York Times calls him "America's number one Buddhist." He is the co-founder of Tibet House New York, was the first American Tibetan Buddhist monk, and has shared a thirty-five-year friendship with the Dalai Lama. Now, Robert Thurman presents his first completely original book, an introduction to Buddhism and "an inspiring guide to incorporating Buddhist wisdom into daily life" (USA Today). Written with insight, enthusiasm, and impeccable scholarship, Inner Revolution is not only a national bestseller and practical primer on one of the world's most fascinating traditions, but it is also a wide-ranging look at the course of our civilization--and how we can alter it for the better. "Part spiritual memoir, part philosophical treatise and part religious history, Thurman's book is a passionate declaration of the possibilities of renewing the world" (Publishers Weekly, starred review).
I was born in the summer of 1941, and my first memories of the world beyond my family have World War II as the backdrop. We crossed over from Manhattan and went down to the Brooklyn Navy Yard to see off my uncle Byng. He set sail in late 1944 on his tanker ship, a proud captain finally getting away from his shipbuilding duties to see some action. I felt left behind as this man I hardly knew patted me on the head, walked up the ramp onto his ship, and went away. I remember afterward a collage of incidents reflecting the anguish of my mother’s parents, who lived with us, when Byng’s ship blew up in the English Channel, torpedoed by an uninformed submarine the day after Germany surrendered. He was carrying a cargo of aviation gasoline, and no survivors or remains ever were found. Purse and Dunie, as my grandparents called each other, departed in disbelief for coastal England and France, looking in camps and hospitals, hoping desperately to find an amnesiac but living Byng. They continued their search for several years after the war amid the confusion of displaced persons. Dunie had a stroke and subsequently lost her mind, and Purse eventually gave up. Byng’s was an innocent death, preventable but for a trigger-happy hand behind a powerful weapon.
During my teens in the fifties, I remember air-raid drills, the sirens on top of a pole at the corner of Eighty-first and Lexington going off at regular intervals. We were told that there was a danger of atomic war with the Russians and that New York City might be a target. I remember the joy of celebrating my birthday being clouded by images of Hiroshima and Nagasaki. At my Anglophile private school, I pursued my studies of French and Latin, algebra and English history, Shakespeare, Homer, and the Bible. I skated along on a surface of bright-eyed, bushy-tailed enthusiasm for life and Western culture that bubbled above the dark currents in which lurked the sudden end of the world in nuclear holocaust. Finally the ice cracked and I could do nothing but face the existential crisis the world had brought itself to. I needed answers to both the world’s danger and my own fear of the potential for devastating violence.
I questioned everything said by everyone after that realization, except the one continuous report to myself that I was “me.” I questioned who I was and why I held the opinions I held, feeling an urgent need to pin down my identity, but I never wondered if I was at all. I wanted to get to know myself, whatever happened to the world. I encountered my own mortality when I lost one eye in an accident, and remained focused on myself. I went on vision quests; I traveled as a pilgrim all the way to India, pursuing myself, giving up everything to get to the land of holy gurus; I suffered my father’s death and became ever more determined to find myself. Briefly back in New York for the funeral, I met Geshe Wangyal, a Mongolian monk living just down the road in New Jersey.
I felt a power, an intensity around him in his pink house with its crude and colorful chapel; on his small acre next to a concrete Russian Orthodox church. In his presence it was hard for me to speak; my knees felt weak and my stomach unsettled. Yet the amazing thing was that Geshe Wangyal himself seemed as if he were not there. He had nothing to do with me, to me, or for me. He seemed fully content and unconcerned for himself. When I couldn’t find “him,” I was forced to ask myself, Who is this “me” I’ve been pursuing? At twenty-one years old, after dropping out of college, leaving a new marriage, barely able to take care of myself, I felt a hint of something beyond my self.
He is the Billy Graham of American Buddhism. Or perhaps the St. Paul, a latter-day, larger-than-life scholar-activist destined to convey the dharma, the precious teachings of Siddhartha, from Asia to America. At the very least, he is the Ziegfeld of the U.S. branch of Tibetan Buddhism and its consanguine, quixotic movement to liberate Lhasa from Beijing's rule. His Tibet House in New York City, something of a cultural embassy for expatriates, is the magnet that draws celebrities and a new generation of seekers to the cause of the Land of the Snows, to the fabled faith of a fabled land. With two major films due on the Dalai Lama, some wonder if his lost horizon may be spoiled by the glitziness of its Hollywood adherents and entrance into the mainstream. But Robert Thurman does not mind the company. "All that is to the good," he says. "Certain things about Buddhism that are old-fashioned, chauvinist, stupid, teachers who are irresponsible, that will be brought to light. But in the long run, America will learn about Buddhism."
It helps to have fathered actress Uma, but Thurman, 56, has led a life that could very well be made into a movie. Like the Buddha, he once enjoyed a princely existence, but after losing an eye in a freak accident, he left his well-born wife and young child to travel as a virtual mendicant through Turkey, Iran and India, where he had planned to earn a living by teaching English to boys designated as reincarnations of venerable lamas. Eventually he converted to Tibetan Buddhism, befriended the Dalai Lama and became a monk. Convinced by his teachers that his calling lay elsewhere, Thurman gave up his vows, married Nena von Schlebrugge (Uma's mother) and entered academia. His advisers had been prescient. Says actor and fellow traveler Richard Gere: "He just has enormous power in that arena. He's bright, he's iconoclastic, he's verbal, he's funny, he's avuncular, he's all of those things that you want in a professor. He turns people on."
1. What's the source of the most recent flare-up of violence in Tibet?
チベットにおいて現在起きている暴力の再燃の原因は何でしょうか？
Sixty years of Chinese Communist invasion, occupation and anti-Buddhist thought reform (over a million dead) underlie the recent protests and the violence that resulted from China’s heavy-handed response to peaceful expressions of dissent by monks and lay Tibetans. Add to that ongoing colonization and cultural genocide—brought to a head by floods of Chinese in-migrants—plus a hard-line local rule by revived cultural revolutionary cadres who vilify the Dalai Lama daily, and accelerating marginalization of the Tibetans in their own Tibet, and it’s understandable why things have reached this point.
The whole six million Tibetan people in all of Tibet (the whole plateau), not just in the Tibet Autonomous Region, as this astounding, spontaneous, self-sacrificing wave of protest signals that "the Dalai Lama clique" the Chinese keep mentioning is actually six million strong.
3. What is the goal of the Tibetan Buddhist protestors--Tibet sovereignty?
チベットの仏教徒の抗議者の目標はチベットの独立ですか？
Yes, of course, freedom in their own homeland, all of it, is the dream of all Tibetans. But the demand is not necessarily pinned to this or that exact strategy; it is not organized to a specific end, other than freedom in general. Meaningful autonomy within a “one-country-two-systems” approach associated with China, as long as it bestowed freedom at home, would suit everyone just as well as sovereignty and recognized nationhood, in the present circumstances
4. When the Dalai Lama talks of the Middle Way in terms of Tibet, how does it relate to his faith, and how can that work, if we're talking about cultural genocide?
ダライラマはチベットに関して、中道路線を採るのだと主張していますが、これはダライラマの信仰とどのように関係し、どのように有効に働くのでしょうか？わたしたちはチベットにおける文化的虐殺を憂慮しているのですが。
His Middle Way can only be understood in the context of the two extremes it moves between. One extreme is unilateral surrender to China's propaganda claims that it has always owned Tibet, which is simply not true historically, but never mind, Tibetans [should] just give up and accept an overwhelming Chinese colonial presence. The other extreme is to use any means possible to reclaim full sovereign independence and fight for it, including violence if necessary.
The Dalai Lama is principled in his adherence to nonviolence due to his Buddhist faith, and so he cannot go for the violent option. And he is determined to preserve the freedom of Tibetan Buddhism in its homeland, so he cannot acquiesce to the surrender of the Tibetan national identity that the Chinese cultural genocide policy demands, remaking the Tibetans into Chinese (an impossibility, of course).
Therefore, he sincerely proposes a genuine autonomy within a Chinese Union, offering a legitimate, voluntary union with China to avoid violence from either side, since a century of nationalist as well as communist propaganda has convinced most Chinese people that Tibet somehow belongs to them. He backs such an arrangement on the condition of receiving from Beijing a real autonomy within the whole plateau (including all ethnic Tibetan areas over 12,000 feet in altitude, so as to protect the four million Tibetans who live outside the present Tibet Autonomous Region, which is less than half of traditional Tibet). This "one-country, two-systems" arrangement for the regional Tibetan government requires a withdrawal of Han colonists and military occupation, and economic and environmental self-determination.
Under this arrangement, China would get real ownership of Tibet resulting from Tibetan self-determination as part of China, and Tibetans would get real internal freedom in their homeland, to practice their Buddhism and maintain their way of life and restore their delicate environment. This is the Middle Way proposal, in brief outline.
Geshe Wangyal was unlike anyone I had ever met. As a teenaged monk he had nearly died of typhoid in the hot Black Sea summer. His mother heard that the monks had given him up for dead, so she came to the monastery and spent three days sucking the pus and phlegm out of his throat and lungs to keep him from suffocating. When he awoke, the first thing he was told was that she had succumbed to the disease she saved him from and died on the very day he recovered. He was appalled when he observed that though he felt grief at the news, another current in his mind would not let him think of anything else except his overwhelming thirst after his ten-day fever. Noting this dreadful degree of selfishness, he resolved then and there to give his last ounce of effort to freeing himself and others from such involuntarily selfish impulses. I had never encountered directly such unconditional compassion in my entire life. I was hooked.
Japan’s attack on Pearl Harbour ignited the liberation of Asia from Western domination – Time to express Asia’s Gratitude to Japan
by Senaka Weeraratna Attorney at Law (Sri Lanka)
Good Afternoon. Ladies and Gentlemen. Thank you for inviting me to speak to you today. The title of my presentation is ‘Japan’s attack on Pearl Harbour ignited the liberation of Asia from Western domination – Time to Express Asia`s Gratitude to Japan`. This is a very important topic not only for the people of Japan but also for people of Asia and beyond.
I am indeed honoured and privileged to be among such a distinguished audience in the Japanese Diet. I am grateful to the Society for the Dissemination of Historical Fact for providing me this precious opportunity and in particular Mr. Hideaki Kase (President), Mr. Hiromichi Moteki, Mr. Hiroyuki Fujita and Mr. Yukio Tanimoto, with all of whom I have been having informative and cordial correspondence on matters relating to accurate dispersal of news and views particularly relating to the Japanese involvement in the Greater East Asian War.
The Society for the Dissemination of Historical Fact is doing something marvelous and timely. To correct distortions in historical narratives which are usually biased, euro- centric and prejudiced against Japan. Ever since the end of the war Japan has been the victim of malicious propaganda that is directed against Japan, demonizing Japan and its people as the guilty party or the wrong doers, who deserve to be punished and shamed. This has to be challenged and countered in the interest of ensuring truth and establishing historical fact. The existence of the Society for the Dissemination of Historical Fact is therefore warranted and its work eminently justifiable.
Mr. Hideaki Kase’s book ‘The Greater East Asian War: How Japan Changed the World’ and British Journalist Henry Scott Stokes book ‘ Fallacies in the Allied Nations’ Historical Perception as observed by a British Journalist’ serve as excellent resource material towards obtaining an insight into the true causes that forced Japan to enter the war.
I am here today not only to share thoughts on what needs to be done to rectify a blatant historical injustice done to the leaders and people of Japan in the aftermath of the second world war through manipulation of the media and history writing, but also to fulfill a long overdue duty as a Buddhist Sinhalese from Sri Lanka, as a representative of South Asia and a fellow Asian, to thank Japan for setting in motion a phenomenal process that brought about the liberation of Asia from western colonial domination.
This year on December 8th 2018 the 77th anniversary of the Japanese bombing raid on Pearl Harbour will be commemorated. Special ceremonies will be held to remember the loss of the loved ones, friends and relatives. We share their grief. On December 8, 1941, Pearl Harbour was attacked by 353 Japanese fighter planes, bombers, and torpedo planes in two waves, launched from six aircraft carriers. All eight U.S. Navy battleships were damaged, with four sunk. The Japanese also sank or damaged three cruisers, three destroyers, an anti-aircraft training ship, and one minelayer. 188 U.S. aircraft were destroyed; 2,403 Americans were killed and 1,178 others were wounded. Japanese losses were light: 29 aircraft and five midget submarines lost, and 64 servicemen killed.
The purpose of my presentation today is not to embark on an inquiry to determine who was at fault and who was not. This is a complex issue with enough evidence readily available today to show that Japan was not the aggressor nation but was pushed under unavoidable circumstances to enter the war. Japan had no other option left to secure oil to sustain its existence as a nation, after USA regardless of probable consequences deliberately ceased oil exports to Japan in July 1941.
What is intended here is to examine the effects of the Japanese attack on Pearl Harbour and other western colonial possessions in Asia, on the psychology and morale of the people of Asia then mostly under western colonial domination, and ask whether Japan’s anti–colonial leadership and battle success in the early phase of the War helped Asia’s freedom fighters to step up their campaign for liberation from foreign occupation and achieve independence.
In the early part of the 20th century, it is undisputed that Japan was the only major country in the world that stood out openly for the liberation of Asia from western colonialism and had the capacity and resources to take on the challenge. ‘Asia for Asians’ became a battle cry of the Japanese. No other Asian country including China and India, took up such a Pan–Asian slogan or was placed in such militarily strong position.
On the day of the attack on Pearl Harbour i.e. December 8, 1941, an Imperial Rescript described Japan’s war aims: to ensure Japan’s integrity and to remove European colonialism from and bring stability to East and Southeast Asia. On December 08, 1941, the Japanese Prime Minister Hideki Tojo read out the Japanese Emperor Hirohito’s proclamation of war to the Empire, excerpt of which are as follows:
“It has been unavoidable and far from Our wishes that Our Empire has been brought to cross swords with America and Britain.
“Eager for the realization of their inordinate ambitions to dominate the Orient, both America and Britain, …. have aggravated the disturbances in East Asia. Moreover, these two powers, inducing other countries to follow suit, increased military preparations on all sides of Our Empire to challenge us. They have obstructed by every means our peaceful commerce and finally resorted to direct severance of economic relations, menacing gravely the existence of Our Empire.
“Patiently have we waited and long have we endured in the hope that Our Government might retrieve the situation in peace. “But our adversaries, showing not the least spirit of conciliation, have unduly delayed a settlement, and in the meantime they have intensified the economic and political pressure to compel thereby Our Empire to submission. “This turn of affairs would, if left unchecked, not only nullify Our Empire’s efforts of many years for the sake of the stabilization of East Asia, but also endanger the very existence of our nation. “The situation being such as it is Our Empire for its existence and self-defense has no other recourse but to appeal to arms and to crush every obstacle in its path.”
President Roosevelt called the attack on Pearl Harbour ‘a day of infamy’.
Prime Minister Winston Churchill declared that the Japanese attack on Pearl Harbor was “a staggering blow” and “our prestige suffered with the loss of Hong Kong”. In early 1942, Churchill reassured the House of Commons amidst widespread, mass resistance to colonialism in India, that the Atlantic Charter’s provisions were not “applicable to [the] Coloured Races in [the] colonial empire, and that [the phrase] ‘restoration of sovereignty, self-government and national life’…[was] applicable only to the States and the Nations of Europe’.
Japan’s war policy intended a total break from Western dependence, including a rejection of bankrupt Western cultural traditions, which had been slavishly adopted since the Meiji restoration, and a return to an Asian consciousness (as opposed to Western) and civilizational values as a source for national greatness. Critical to the nation’s survival in the midst of unbridled Westernization was political and cultural regeneration and a pan-Asian solidarity under Japanese leadership which was articulated as a new Order for Asia in resistance to Western imperialism.
Matsuoka Yosuke, Japanese Foreign Minister, proclaimed the “Greater East Asia Co-Prosperity Sphere” in August 1940. The idea of decolonization under Japanese leadership resonated with Asians widely because, in the words of former U.S. President Herbert Hoover in 1942, “universally, the white man is hated by the Chinese, Malayan, Indian and Japanese alike,” due to his heartless and spiteful conduct as a colonial master over a few hundred years.
Japan’s military success in the Battle of Tsushima in 1905 fired the dreams of Asians and Africans for freedom.
Kaiser Wilhelm II of Germany appealed to Europe to rise above its parochial disputes to defend “your holiest possession,” Christianity and European civilization, against the rising threat of the “Yellow Peril”.
Within a decade of the German Kaiser’s raising of the alarm of the danger of the “yellow peril,” Japan defeated Russia in 1905.
It prompted a young Oxford lecturer, Alfred Zimmern, to put aside his lesson on Greek history to announce to his class “the most historical event which has happened, or is likely to happen, in our lifetime has happened; the victory of a non-white people over a white people.”
Japan’s spectacular military victories at the beginning of the 20th century and their impact on Asian intellectuals are well documented in Pankaj Mishra’s book titled, “From the Ruins of Empire: The Revolt Against the West and the Remaking of Asia.” This work is a survey of Asian intellectuals in the late 19th and early 20th centuries and their role in pan-Asian, pan-Islamic, and anti-colonial movements. The book begins with an electrifying moment in Asia’s struggle for liberation from Western domination: the spectacular Japanese naval victory over Russia at the Battle of Tsushima in May 1905, which stunned Asians and Africans living at the time under the yoke of colonialism.
This victory of the small but resurgent Japanese navy over the imperial might of what was then accepted as a major European power fired the imagination of an entire generation of Asian leaders.
Jawarharlal Nehru, Mohandas Gandhi, Sun Yat-Sen, Mao Zedong, the young Kemal Ataturk and nationalists in Egypt, Vietnam and many other countries welcomed Japan’s decisive triumph in the Russo-Japanese War with euphoric zeal. “And they all drew the same lesson from Japan’s victory,” Pankaj Mishra writes. “White men, conquerors of the world, were no longer invincible.”
Even Lord Curzon, Viceroy of India, noted that “the reverberations of that victory have gone like a thunderclap through the whispering galleries of the East.” The world wars that followed further shrunk Europe of much of what remained of its moral and political authority in Asian eyes. “In the long view, however,” Mishra concludes, “it is the battle of Tsushima that seems to have struck the opening chords of the recessional of the West.”
Japan’s defeat of Russia in 1905 was uplifting news for Asians. For the first time since the middle ages, a non-European country had vanquished a European power in a major war. And Japan’s victory gave way to a hundred- and-one fantasies – of national freedom, racial dignity, or simple vengefulness – in the minds of those who had bitterly endured European occupation of their lands.
Mahatma Gandhi then made an astute far reaching forecast. He remarked that “so far and wide have the roots of Japanese victory spread that we cannot now visualise all the fruit it will put forth.”
Japan’s proposal for equality of races at League of Nations
Japan had championed the cause of peoples under European colonial rule at the Treaty of Paris (1918–19) and the formation of the League of Nations. Japan proposed an amendment to the League’s covenant that would ensure “equal and just treatment in every respect, making no distinction, either in law or in fact, on account of their race or nationality.” To their great shame, the western colonial powers rejected the notion of equality between human beings, fearing that it would become a challenge to white supremacy and the Colonial Order which suppressed non–white people. However, Japan by this proposal for recognition of equality of all, gained the esteem of Asians and Africans as the “logical leader of all coloured peoples.”
'Reiwa' -- tentative spelling -- is a name that will be on the lips of most Japanese today and it will be for years to come.
It's the name the Japanese government selected for the new era, which is set to start when Crown Prince Naruhito becomes the new Emperor on May 1.
The announcement was highly anticipated here because it will define the years ahead, as well as play a daily role in people's lives.
Chief Cabinet Secretary Yoshihide Suga revealed the name saying, " The new era name is 'reiwa'," and how it's written in Kanji characters.
Those letters come from Manyoshu, the oldest existing anthology of Japanese poetry.
The Cabinet chose the name from a list of proposals made by experts. The government is refraining from disclosing their identities of the experts.
Emperor Akihito is set to abdicate on April 30, which will end the current Heisei era.
The government is announcing the new name in advance, so companies and the general public can prepare for the change.
The era name is used on numerous occasions and official papers, including drivers' licenses, health insurance cards, and calendars.
The next Japanese era name was announced to be Reiwa (令和）by the cabinet secretary right now. For the first time in history, it has been taken from a Japanese classic, Manyoshu (万葉集, "Collection of Ten Thousand Leaves"), the oldest collection of Japanese poetry.
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Congratulations on the start of a new era. We look forward to strengthening our partnership in the era of #Reiwa ! 新しい時代の始まりをお祝いいたします。『 #令和 』でも日米パートナーシップを強化できることを楽しみにしています！ 🇺🇸🇯🇵👏🏼
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