Global Citizens at Cal – Tokyo
Jenkin Leung
UC Berkeley students range from Olympic medalists to inventors, and from actors to startup owners. Diverse may they be, how often do you meet someone who tells you they’re going to inherit a temple? A 20-year-old student from Tokyo, Japan is here at Berkeley majoring in East Asian Religion, Thought, and Culture and on his way to becoming a monk at his family’s temple. Join us in this conversation with this Tokyo-based student to learn more about his views on Japanese Buddhism!
Jenkin: Let’s start off by talking a little bit about you. When we first met in our Sanskrit class, you told me that you grew up in your family temple. You also said your father and grandfather are both monks. Would you say that you had a very religious upbringing?
Not really. My family did not teach me much about Buddhism, and it’s probably intentional because they want me to be more open-minded instead of religion-oriented. This is more representative of the Japanese way of mind—life should not be centered around religion. In fact, I do not have specific doctrines to follow—I mean, there are certain basic rules I am supposed to follow, like not to kill or to steal someone else’s wife, but these are principles in life that I would live by even if I were not to become a monk
Jenkin: That is interesting. I used to think that Buddhism has very strict rules—at least that is the impression my Buddhist family friends have left me with. They say that eating animals and consuming alcohol is not allowed, and they have to chant mantras and attend rituals at the temple regularly.
Buddhism varies a lot from region to region, and Japanese Buddhism does not really have these rules. For example, certain Buddhist schools in China may require celibacy, but most of the Japanese monks are allowed to marry. In fact,quite the opposite, I am supposed to marry because that is how my family temple can be passed on to generations to come.
Jenkin: I see. It seems that practices of particular schools are overgeneralized to represent the entirety of Buddhism. How often do you encounter other generalizations or misconceptions regarding Buddhism?
Often enough, yes. When I say I am Buddhist, my American friends would immediately ask me if I meditate. The truth is, Zen—one out of many Buddhist schools—practices meditation the most, but not every Buddhist sect mediates. Another common misconception is that monks cannot have hair. Different schools have different rules, and my sect does not require monks to go bald. The ones who shave their hair are usually monks with the most responsibility. That explains why my father has hair but my grandfather is bald. These misconceptions are common, but I do not blame people for that. When they have little exposure to the religion, it is natural for them not to understand Buddhism just as it is common for us Japanese not to understand Western culture because we are not immersed in it.
Jenkin: So people fail to understand Buddhism mainly because they are seldom exposed to the religion. In that case, how would you characterize Japanese Buddhism with your own words to help people understand the religion better?
Japanese Buddhism is more focused on the way of living and less on the religious side. The term ‘religion’ has a very strong meaning in America, but it is different for us in Japan. It is not the center of our lives but it still influences us in a lot of ways. Children go visit local temples with their parents during New Year even though they do not really observe Buddhism. Other religions in Japan, like Shintoism, are also not strictly practiced but still plays a role in our daily lives. We often say ‘itadakimasu’, which means “I humbly receive”, because we believe that we should be grateful of everything, because there is god in everything, and that can be traced back to Shintoism. None of these religions are exclusive of one another, and I think all these religions, mixed together, create the Japanese identity. I probably went off a tangent, but the gist is that Japanese Buddhism is essentially about the way of living, more so than merely a religion.
Jenkin: Now that I have a more comprehensive view of religions in Japan, I understand why you said Japanese think that life should not be centered around religion. Given that it influences people’s daily lives in such subtle ways, It seems that Buddhism is preserved quite well in Japan. Is this the case? Does Buddhism face any particular challenges back in Japan?
There are certainly issues, especially with respect to inheritance. When future generations are guaranteed a place in the temple, they will not take the time to understand how much effort and perseverance it took their ancestors to ascend to certain positions. Anything that is passed on through the lineage of blood is doomed to fail,in my opinion, be it a dynasty, a business, or a temple. I am aware of this and I do not want to take my succession of the temple for granted, which is why I try to learn about Buddhism—and basically anything related—as much as possible. Hopefully I will get a doctorate degree in Buddhism Studies one day, then I can become a better monk and teach Buddhism to the next generation in Japan. Indeed, I have always wanted to inherit my family’s temple, because that opportunity is not available to everyone. It is a unique position where I can serve many people at a time and I enjoy it for that.
Jenkin: This is very admirable. I think that position is also unique because you almost take on the role of a cultural ambassador. As you help preserve Japanese Buddhism, you are passing on the Japanese values embedded in it. The younger generation instilled with these values can then appreciate why certain attitudes and practices exist in Japanese society. Above all, what you do could help younger people connect with the older generations, cling on to their roots, and construct their identity based on traditional values. This is indeed an important mission, and I hope your future endeavors contribute much to preserving Japanese Buddhism!