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{{Short description|Japanese Buddhist new religious movement}}
{{multiple issues|
{{Infobox organization
{{more footnotes|date=June 2014}}
| name = Shinnyo-en
{{third-party|date=June 2014}}
| native_name = 真如苑
| named_after =
| image =
| abbreviation =
| motto =
| predecessor =
| merged =
| successor =
| formation = 1936
| founders = Ito Shinjo and Tomoji
| founding_location = ]
| extinction = <!-- use {{end date and age|YYYY|MM|DD}} -->
| merger =
| type =
| tax_id = <!-- or | vat_id = (for European organizations) -->
| registration_id = <!-- for non-profit org -->
| status =
| purpose =
| headquarters =
| location =
| coords = <!-- {{coord|LAT|LON|display=inline,title}} -->
| region =
| services =
| products =
| methods =
| fields =
| membership = 902,254
| membership_year = 2012
| language =
| owner = <!-- or | owners = -->
| sec_gen =
| leader_title = Head Priest
| leader_name = Shinsō Itō
| leader_title2 =
| leader_name2 =
| board_of_directors =
| key_people =
| main_organ =
| parent_organization =
| subsidiaries =
| secessions =
| affiliations = ]
| staff =
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| mission =
| website = {{URL|http://www.shinnyoen.org/}}
| remarks =
| formerly =
}} }}


{{Nihongo|'''Shinnyo-en'''|真如苑|Borderless Garden of Truth}} is a Buddhist sangha in the tradition of the Daigo branch of the ] school of Japanese Bud­dhism. It was founded in 1936 by Ito Shinjo ({{lang|ja|伊藤真乗}}, 1906-1989) and his wife Tomoji ({{lang|ja|友司}}, 1912-1967) in a suburb of metropolitan Tokyo, the city of Tachikawa, where its headquarters is still located.<ref>Mikiko, Nagai (1995). , Japanese Journal of Religious Studies 22, No. 3/4, p.&nbsp; 303</ref><ref>Shiramizu, Hiroko (1979). , Japanese Journal of Religious Studies 6, No. 3, p.&nbsp;415.</ref> {{Nihongo|'''Shinnyo-en'''|真如苑|Borderless Garden of Truth}} is a modern global Buddhist School for lay people. Its traditions can be traced back to the Daigoji branch of ]. It was founded in 1936 by {{nihongo|]|真乗伊藤|extra=1906–1989}}, and his wife {{nihongo|Tomoji|友司|extra=1912–1967}} in a suburb of ], the city of ], where its headquarters is still located.{{sfn|Nagai|1995|p=303}}{{sfn|Shiramizu|1979|p=415}}


In 2024, Shinnyo-en was reported to have 3,000,000 members, and temples and training centers in several countries in Asia, Europe and the Americas.{{sfn|Pokorny|2011|p=191}} The temples are characterised by the Nirvana image, a statue of the reclining Buddha.
It is open to lay and monastic practitioners alike. Its principal teachings are based on the Mahāyāna Mahāparinirvāṇa Sūtra. They also integrate elements of traditional Theravada, Mahayana, and Vajrayana Buddhism as well as teachings and practices initiated by the founders of Shinnyo-en, ] (born as Fumiaki Itō; March 28, 1906 – July 19, 1989), a great master (大阿闍梨 dai ajari) of Shingon Buddhism, and his wife Tomoji Itō (born as Tomoji Uchida, May 9, 1912 – August 6, 1967), the first woman in the 1,000-year history of ] monastery in Kyoto to receive the rank of ''Daisōjō'' ({{Nihongo2|大僧正}}) as a laywoman.


Central to Shinnyo-en is the belief, expressed in the ''Mahāyāna Mahāparinirvāṇa Sūtra'', that all beings possess ], a natural, unfettered purity that can respond creatively and compassionately to any situation in life.
Today, Shinnyo-en says to have more than one million practitioners worldwide, and temples and training centers in several countries in Asia, Europe and the Americas. The temples are characterised by the Nirvana image, a statue of the reclining Buddha.
]

As of 1989 the head of Shinnyo-en was Shinsō Itō (born 1942, also known as 'Keishu'), who holds the rank of ''Daisōjō,'' the highest rank in traditional Shingon Buddhism.
Central to Shinnyo-en is the belief, expressed in the Mahāyāna Mahāparinirvāṇa Sūtra, that all beings possess ], a natural, unfettered purity that can respond creatively and compassionately to any situation in life.

{{As of|2014}} the head of Shinnyo-en was Shinsō Itō (born 1942, also known as 'Keishu'), who holds the rank of ''Daisōjō,'' the highest rank in traditional Shingon Buddhism. She was invited twice by the Daigo-ji monastery to officiate at a ceremony held in Daigo-ji's central hall ''Kondō'', becoming the first woman to preside a Buddhist service there; on September 11, 1997 on the occasion of the dedication of the Shinnyo Samaya Hall, and on October 16, 2009, marking Great Master Shōbō Rigen's 1,100th memorial.<ref></ref>


==History== ==History==
Shinnyo-en was established in 1936 by Shinjō Itō and his wife Tomoji in the Tokyo suburb of Tachikawa. In December 1935, Shinjō Itō and Tomoji Itō had enshrined an image of ] believed to have been sculpted by the renowned Buddhist sculptor ] and they began a 30-day period of winter austerities in early 1936. Tomoji cultivated her {{nihongo|spiritual faculty|霊能|reinō}} on February 4, inheriting it from her aunt.{{citation needed|date=May 2015}}


In May 1936, Shinjō Itō was ordained by Daisōjō and Chief Abbot Egen Saeki at ], a temple of the Daigo school of Shingon Buddhism. The Chief Abbot conferred to him the monastic name of ''Shinjō'', meaning "True Vehicle", and the title of ''Kongō-in'', which means "]", in December 1938. Accordingly, he changed his name from Fumiaki Itō to Shinjō Itō in April 1942.{{sfn|Ito|2009|p=392}}
Shinnyo-en was established in 1936 by ] (born as Fumiaki Itō) and his wife Tomoji Itō in the Tokyo suburb of Tachikawa. In December 1935, Shinjō Itō and Tomoji Itō had enshrined an image of Mahavairochana Achala (believed to have been sculpted by the renowned Buddhist sculptor, ]) and they began a 30-day period of winter austerities in early 1936. Tomoji cultivated her {{nihongo|spiritual faculty|霊能|reinō}} on February 4, inheriting it from her aunt. From that time, Tomoji and Shinjō began a new life together entirely devoted to encouraging people's spiritual growth.

In May 1936, Shinjō Itō was ordained by Daisōjō and Chief Abbot Egen Saeki, at the ] temple of the Daigo school of Shingon Buddhism. The Chief Abbot conferred to him the monastic name of 'Shinjō', meaning 'True Vehicle', and the title of 'Kongō-in', which means 'Adamantine', in December 1938. Accordingly he changed his name from Fumiaki Itō to Shinjō Itō in April 1942.<ref>The Path of Oneness, p.392</ref>


The community was first named 'Risshō-kaku', then known as the 'Tachikawa Fellowship of Achala'({{CJKV|j=Tachikawa Fudoson Kyokai}}, 1938-1948). Formally registered in 1948 under the Religious Corporations Ordinance ({{CJKV|j=Shukyo Hojinrei}}, enacted in 1945) the name changed to 'Sangha of Truth' ({{CJKV|j=Makoto-Kyodan}}), having Shinchō-ji as its Head Temple. The community was first named ''Risshō-kaku'', then the ''Tachikawa Fellowship of Achala'' (''Tachikawa Fudoson Kyokai'', 1938–1948). Formally registered in 1948 under the Religious Corporations Ordinance (Japanese: {{Transliteration|ja|Shukyo Hojinrei}}, enacted in 1945) the name changed to ''Sangha of Truth'' (''Makoto-Kyodan'') with Shinchō-ji as its Head Temple.


In spring of 1949, a young ambitious disciple, who worked in the temple office, filed formal charges against Shinjō in 1950. He claimed he had been beaten during one of the ''sesshin'' trainings. Oishi, director of the Federation of New Religious Organisations of Japan, testified that ''sesshin'' training does not involve physical abuse, thereby disproving the allegations.
In 1950, Shinjō was arrested. A young man who had formerly held a position of responsibility in Shinnyo-en claimed to have been beaten during one of the ascetic training sessions and lodged a complaint against the founder, Shinjō. As a result, Shinjō was jailed for forty days and sentenced to seven months imprisonment (with a three-year stay of execution equivalent to a period of probation).<ref>Organizational mediums: A case study of Shinnyo-en. Author: Shiramizu Hiroko 1979 Vol:6:3 Journal: Japanese Journal of Religious Studies. p 423</ref> His attorneys viewed the outcome as a result of the social climate of the times, and advised that he would likely be declared not guilty if he pursued the case in a higher court. Shinjo declined, choosing to spend him time sharing the dharma.


The sangha was permitted to continue, but under a different name. It was reorganized and renamed Shinnyo-en on June 21, 1951 and Tomoji Itō became the administrative head of Shinnyo-en. After the revision of the Japanese Religious Corporation Act in April 1951, Shinnyo-en filed an application in the following year and received approval from the Minister of Education on May 16, 1953. The '']'' was permitted to continue, but under a different name. It was reorganized and renamed ''Shinnyo-en'' on June 21, 1951, and Tomoji Itō became its administrative head. After the revision of the Japanese Religious Corporation Act in April 1951, Shinnyo-en filed an application in the following year and received approval from the Minister of Education on May 16, 1953.{{citation needed|date=May 2019}}


The first image of the reclining Nirvana Buddha, sculpted by Shinjō Itō, was consecrated on November 3, 1957. The first image of the reclining Nirvana Buddha, sculpted by Shinjō Itō, was consecrated on November 3, 1957.


The Theravada monastery Wat Paaknam in Thailand presented Shinnyo-en with relics of Shakamuni Buddha on July 30, 1966. ], a ], presented Shinnyo-en with ] (sacred relics of ]) on July 30, 1966.


The first Shinnyo-en Sanctuary outside Japan was inaugurated on March 2, 1971 in Mililani, Hawaii, followed by the dedication of temples in Honolulu (1973), San Francisco (1982), Taiwan (1985), France (1985), Los Angeles (1990), Italy (1990), Belgium (1991), Hong Kong (1992), U.K. (1994), Germany (1994), Singapore (1994), and Australia (1999).{{sfn|International Affairs Department of Shinnyo-en|1999|pp=68-72|ps=: "March 2, 1971: Ceremony to sanctify the nirvana Buddha image for the first sanctuary outside Japan is held in Mililani on the island of Oahu, Hawaii. May 13, 1973: Shinnyo-en Hawaii is dedicated in Honolulu. August 29, 1982: Shinnyo-en California is dedicated in San Francisco. September 8, 1985: Shinnyo-en Taiwan is dedicated in Taipei. October 13, 1985: Shinnyo-en France is dedicated in Paris. October 2, 1990: Shinnyo-en Los Angeles is dedicated. November 13, 1990: Shinnyo-en Italy is dedicated in Milan. September 7, 1991: Shinnyo-en Belgium is dedicated in Antwerp. September 17, 1992: Shinnyo-en Hong Kong is dedicated. June 25, 1994: Shinnyo-en U.K. is dedicated in the outskirts of London. October 23, 1994: Shinnyo-en Hamburg (Propagation point) is dedicated. November 19, 1994: Shinnyo-en Singapore is dedicated. September 11, 1999: Shinnyo-en Australia is dedicated.}}{{third-party inline|date=April 2019}}
During June and July 1967 Shinnyo-en's co-founders visit seven European countries and Israel on a religious goodwill mission and presented a nirvana image to the following institutions:
<blockquote>University of Copenhagen (Denmark), University of Uppsala (Sweden), University of Oslo (Norway), The Buddhist Society (U.K.), A Buddhist Society (France), The Holy See (Vatican), Hebrew University (Israel), The World Council of Churches (Switzerland)</blockquote>

The first Shinnyo-en Sanctuary outside Japan was inaugurated on March 2, 1971 in Mililani, Hawaii, followed by the dedication of temples in Honolulu (1973), San Francisco (1982), Taiwan (1985), France (1985), Los Angeles (1990), Italy (1990), Belgium (1991), Hong Kong (1992), U.K. (1994), Germany (1994), Singapore (1994), Australia (1999).<ref>A Walk through the Garden Vol.II p.65-72</ref>

On September 11, 1997 the 'Shinnyo Samaya Hall' ({{CJKV|j=Shinnyo-sanmayadō}})<ref></ref>) is dedicated at ''Shimo-Daigo'', the lower part of Daigo-ji monastery in recognition of Shinjō Itō's founding of a new school of Buddhism.


==Teachings== ==Teachings==
The principal sutras on which the Shinnyo teachings are based are the ''] Sutra'', the '']'' and the '']''. According to Shinnyo-en, the ''Mahāparinirvāṇa Sutra'' teaches four key points:{{sfn|International Affairs Department of Shinnyo-en|2010|p=57}}

The principal Sutra on which the Shinnyo teachings are based is the Mahāyāna Mahāparinirvāṇa Sūtra.
According to Shinnyo-en, the Sutra teaches four key points:<ref>Starting Out p.57</ref>
# Buddhahood is always present # Buddhahood is always present
# All beings possess a ] # All beings possess a Buddha-nature
# There is hope for everyone to attain nirvana # There is hope for everyone to attain nirvana
# Nirvana is of the present moment and characterized by permanence-bliss-self-purity. # Nirvana is of the present moment and characterized by permanence-bliss-self-purity.


Junna Nakata, the 103rd Head Priest of Daigoji Monastery of the Shingon School,{{sfn|Shinnyo-en|2012|ps=: "In an extraordinary gesture of goodwill and harmony, two current leaders of ancient Buddhist lineages attended the opening ceremonies of the Yushin Center: the Most Venerable Junna Nakata, the 103rd generation Head Priest of Daigoji Monastery of the Shingon School, and the Most Venerable Kojun Handa, the 256th generation Head Priest of the Tendai School, each of whom extended enthusiastic congratulations on the creation of the Yushin Center as well as providing personal remembrances and tributes to Shinnyo-en’s Founder, Shinjo Ito."}} describes the teaching as follows:
According to the Most Venerable Junna Nakata, the 103 Chief Abbot of Daigo-ji Monastery:
{{quote|If we view the Buddhist tradition as a vertical line, and the world we live in as a horizontal line, Shinjō Itō placed the teachings of Nirvana to work as a link between the two, and proved the validity of the Nirvana teachings.<ref>A Walk through the Garden Vol.II p.29</ref>}} {{Quote|If we view the Buddhist tradition as a vertical line, and the world we live in as a horizontal line, Shinjō Itō placed the teachings of Nirvana to work as a link between the two, and proved the validity of the Nirvana teachings.{{sfn|International Affairs Department of Shinnyo-en|1999|p=29}}}}


The teachings also integrate elements of traditional Theravada, Mahayana and Vajrayana Buddhism, cultural influences characteristic to Japanese Buddhism, as well as practices and rituals initiated by Shinjo Ito, the founder of Shinnyo-en. The teachings integrate elements of traditional Theravada, Mahayana and Vajrayana Buddhism, cultural influences characteristic to Japanese Buddhism, as well as practices and rituals initiated by Shinjo Ito, the founder of Shinnyo-en.


As all religious organizations founded since the middle of the 19th century Shinnyo-en is classified by Japanese scholars as a new religious movement.
===Eightfold Path===
One teaching Shinnyo-en claims to follow which is common to traditional forms of Buddhism is the ].<ref>http://www.shinnyoen.org/about-buddhism/index.html</ref> This is one of the central teachings of Buddhism, being the explanation of the path which the Buddha taught - the path to the cessation of suffering. As such it is the 4th part of the ], which are regarded as the central doctrine of the Buddhist tradition, and are said to provide a conceptual framework for all of Buddhist thought.<ref>Four Noble Truths</ref> Shinnyo-en also includes these Four Noble Truths on their website.<ref>http://www.shinnyoen.org/about-buddhism/index.html</ref> However, there are no references which show that Shinnyo-en actually teaches ], nor ], these being the last two steps on the Noble Eightfold Path and those which contain traditional ] practice.<ref>http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/</ref><ref>Magga-vibhanga Sutta: An Analysis of the Path http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html</ref>

According to the Shinnyo-en website they practice water and fire ceremonies, and a face-to-face guidance called 'Sesshin'<ref>http://www.shinnyoen.org/beliefs-practices/index.html</ref> which consists of a trained spiritual guide conveying advice from the spiritual realm, aided by the spirits of the two children of the founder Ito Shinjo, who both died young.<ref>Mikiko, Nagai (1995). , Japanese Journal of Religious Studies 22, No. 3/4, pp.&nbsp;301–320.</ref>


==Organizational structure== ==Organizational structure==
The Shinnyo-en sangha is organised into “lineages" (]: {{Transliteration|ja|suji}}), which consists of a group of members mentored by a "lineage parent" (Japanese: {{Transliteration|ja|sujioya}}). Practitioners usually gather at the temple and training centre for prayer, meditation and training, and, if they so wish, also at home meetings.{{sfn|Usui|2003|pp=234-235}} The sangha as a whole encourages and participates in volunteer activities in the spirit of Buddhist practice.


The leadership in Shinnyo-en follows the Buddhist tradition of Dharma succession from master to disciple. The leadership in Shinnyo-en follows the Buddhist tradition of Dharma succession from master to disciple:{{sfn|International Affairs Department of Shinnyo-en|1999|pp=29-30}}

{{quote|In Daigo-ji there are two Dharma streams (lineages) - that of lay Buddhism (''Ein'') and that of monastic Buddhism (Diamond and Womb Worlds). Shinjō Itō succeeded to both from the 96th Dharma-successor and Chief Abbot of Daigo-ji, Egen Saeki. I believe Shinjō Itō had the intention of merging the two Dharma-streams from the beginning. By doing so, he gave rise to a new Dharma-stream. The Shinnyo Dharma-stream unites the Buddhist tradition and society. (The Most Venerable Junna Nakata, the 103rd Chief Abbot of Daigo-ji Monastery)<ref>A Walk through the Garden Vol.II p.29</ref>}}

In 1982 Shinsō Itō (born 1942 as Masako Itō), the third daughter of Shinjō and Tomoji, completed her Buddhist training and became a successor in the Shinnyo dharma lineage. Shinjō announced her to become his successor in 1983 and gives her the priestly name 'Shinsō'. A ceremony to confirm this dharma succession was held at Daigo-ji monastery on April 24, 1984. After Shinjō's passing on July 19, 1989 Shinsō Itō becomes the head of Shinnyo-en. In 1992, Shinsō Itō was conferred Daisōjo, the highest priestly rank in traditional Shingon Buddhism, by the Daigo-ji Shingon Buddhist monastery. She also received an honorary doctorate from Mahachulalongkornrajavidyalaya University in Thailand in 2002 for her long-standing efforts to foster relations with Theravada Buddhism.<ref>RNS April 25, 2013{{full|date=April 2014}}</ref>


{{Quote|In Daigo-ji there are two Dharma streams (lineages)—that of lay Buddhism (''Ein'') and that of monastic Buddhism (Diamond and Womb Worlds). Shinjō Itō succeeded to both from the 96th Dharma-successor and Chief Abbot of Daigo-ji, Egen Saeki. I believe Kyoshu-sama had the intention of merging the two Dharma-streams from the beginning. By doing so, he gave rise to a new Dharma-stream. For Daigoji as well as for the whole of the religious world, the Shinnyo Dharma-stream, which unites the Buddhist tradition and society, is the Dharma-stream in its ideal form.}}
The basic organizational unit of the Shinnyo-en sangha is said to be the “lineage” ({{CJKV|j=suji}}), which consists of a group of members mentored by a “lineage parent” ({{CJKV|j=sujioya}}). Practitioners usually gather at the temple and training centre for prayer, meditation and training, and, if they so wish, also at home meetings.<ref>Usui, p.234–235.</ref> The sangha as a whole encourages and participates in volunteer activities in the spirit of Buddhist practice.


In 1982 Shinsō Itō (born 1942 as Masako Itō), the third daughter of Shinjō and Tomoji, completed her Buddhist training. Shinjō announced her to become his successor in 1983 and gave her the priestly name 'Shinsō'. After Shinjō's passing on July 19, 1989 Shinsō Itō becomes the head of Shinnyo-en. In 1992, Shinsō Itō was conferred Daisōjo, the highest priestly rank in traditional ], by the ] Shingon Buddhist monastery. She also received an honorary doctorate from ] in Thailand in 2002 for her long-standing efforts to foster relations with ].{{citation needed|date=April 2019}}
{{nihongo|'Spiritual guides'|霊能者|reinōsha|medium}}, are practitioners who have been specially trained in order to perform the so-called sesshin, face-to-face guidance from the spiritual world.<ref>Shiramizu, Hiroko (1979). , Japanese Journal of Religious Studies 6, No. 3, pp.&nbsp;421.</ref> This kind of guidance is given only at a Shinnyo-en temple and should help members to understand themselves in light of Buddhist concepts.


In Shinnyo-en's Dharma School ({{CJKV|j=Chiryu-Gakuin}}) members study buddhist doctrine and learn ritualistic aspects. After graduating as a Dharma Teacher they can further qualify for undergoing Buddhist ordination ({{CJKV|j=Tokudo-Jukai}}) and receiving traditional monastic ranks. In Shinnyo-en's Dharma School (Japanese: {{Transliteration|ja|Chiryu-Gakuin}}) members study Buddhist doctrine and learn ritualistic aspects. After graduating as a Dharma Teacher they can further qualify for undergoing Buddhist ordination (Japanese: {{Transliteration|ja|Tokudo-Jukai}}) and receiving traditional monastic ranks.


==Social action== ==Social action==
Shinnyo-en believes an individual's action can contribute to creating a harmonious society. Working towards this goal, the organization engages in interfaith dialogue, environmental activities, and disaster relief. Shinnyo-en also supports organizations such as ] (Doctors Without Borders), the Red Cross Society, and the World Wildlife Fund.{{citation needed|date=April 2019}}


In an interview conducted by the Tricycle magazine, Shinso Ito stated:{{sfn|Shaheen|Ryan|2010}} {{quote|People who are interested in traditional Buddhist training are always welcome, but volunteer activities provide an additional avenue for Shinnyo-en to contribute to the wider secular community. (Shinso Ito)}}
Shinnyo-en believes an individual's action can contribute to creating a harmonious society. Working towards this goal, the organization engages in interfaith dialogue, environmental activities, and disaster relief.


Shinnyo-en also operates the ] in ].
Shinnyo-en also supports organizations such as ] (Doctors Without Borders), the Red Cross Society, and the World Wildlife Fund.

Their cultural projects include the reconstruction of ancient musical instruments, support for the Kiyosato Museum of Photographic Arts, the excavation of ruins at Angkor Wat in Cambodia, and collecting Cambodian oral folk tales for a children’s book project.<ref>Shinnyo-en official Japanese website</ref>

Shinnyoen, in 2001 planned to build nonreligious facilities — including parks and sports and cultural centers — on part of the 1-million-sq.-meter plot between Musashimurayama and Tachikawa in western Tokyo that it planned to purchase from Nissan. “We are hoping to make space accessible and spiritually appealing to the public,” said Minoru Shitara, a Shinnyo-en spokesman.<ref>Hiroshi Matsubara, </ref>

During 2005-2007, Shinnyo-en supported and cooperated with the ] to enact the Palestinian-Jewish Family Peacemakers Camp—Oseh Shalom - Sanea al-Salam,<ref></ref> at ] that brought hundreds of Muslim, Christian, and Jewish youth and adults into relationship.{{Citation needed|date=April 2014}}

{{quote|People who are interested in traditional Buddhist training are always welcome, but volunteer activities provide an additional avenue for Shinnyo-en to contribute to the wider secular community. (Shinso Ito)<ref></ref>}}


==Shinnyo practice== ==Shinnyo practice==
Shinnyo-en practitioners are encouraged to practice ''sesshin'' training and undertake the {{nihongo|Three Practices|三つの歩み|mittsu no ayumi}}, which are a distillation of the six ] taught by Shakyamuni Buddha.


===Three Practices ===
Shinnyo-en practitioners are urged to practice sesshin and undertake the {{nihongo|Three Activities|三つの歩み|mittsu no ayumi}}:
{{nihongo|The Three Practices|三つの歩み|mittsu no ayumi}} are:{{sfn|Nagai|1995|pp=304, 308-309|ps=: "Shinnyoen followers must accept sesshin and undertake three forms of activity (the “Three Activities,” mittsu no ayumi 三つの歩み)： joyful giving (kangi 歓喜， financial contribution to the organization), sharing the Teachings (otasuke お救け)， and service (gohōshi し# 仕） Otasuke (lit.，helping) entails guiding others to the way of the Buddha. Third, gohōshi (service) refers to volunteer work. In a broad sense it includes such tasks as cleaning public areas such as parks, streets or stations, but it usually involves work performed in and around Shinnyo-en facilities. This work is explained as a way of using one’s body for the sake of the Buddha, and as a way to polish oneself by serving others."}}
{{nihongo|joyful donations|歓喜|kangi|monetary contribution to the organization}}, {{nihongo|sharing the dharma|お救け|otasuke}}, and {{nihongo|giving their time and service|ご奉仕|gohōshi}}.<ref>Nagai, Mikiko. 1995. Magic and self-cultivation in a new religion: The case of Shinnyoen. Japanese Journal of Religious Studies 22: p. 301–20.</ref><ref>Organizational mediums: A case study of Shinnyo-en. Author: Shiramizu Hiroko 1979 Vol:6:3 Journal: Japanese Journal of Religious Studies. p 434.</ref>
# {{nihongo|Joyful donations|歓喜|kangi|small monetary contribution to the organization}}

# {{nihongo|Sharing the Teachings|お救け|otasuke}}
===Sesshin===
# {{nihongo|Giving time and service|ご奉仕|gohōshi}}.

Concretely, this means abiding by the principles of the Teachings, participating in volunteer activities, and donating small sums of money.{{sfn|Shiramizu|1979|p=434}}
Sesshin (the word is composed of the two Chinese characters, “touch” and “heart”<ref>The Path of Oneness, p.193</ref>) is the central element of spiritual practice for Shinnyo practitioners.<ref>Ishii Kenji 石井研士 1986 Sezoku shakai ni okeru Bukkyo no kanosei 世俗社会における 仏教の可能性. Riso 633: p. 173.</ref> This is not to be confused with the ] in Zen Buddhism. Whereas in Zen Buddhism, sesshin refers to a period of intensive meditation, with many hours of meditation each day, sesshin in Shinnyo-en has an entirely different meaning.

A sesshin involves receiving guidance from a {{nihongo|spiritual guide|霊能者|reinōsha}}, a person whose {{nihongo|spiritual faculty|霊能|reinō'}} is recognized by the Shinnyo-en organi­zation.<ref>Nagai, Mikiko. 1995. Magic and self-cultivation in a new religion: The case of Shinnyoen. Japanese Journal of Religious Studies 22: p. 305.</ref> This guidance lasts for about three minutes per person.<ref>Shiramizu, Hiroko (1979). , Japanese Journal of Religious Studies 6, No. 3, pp.&nbsp; 428.</ref>


===''Sesshin''===
Shinnyo-en refers to the spiritual world from which the guiding messages emanate as the ''shinnyo reikai'' ({{lang|ja|具如霊界}}). This is not merely the dwelling place of the spirits of the dead, it also encompasses and is equated with the {{nihongo|Buddha realm|仏界|bukkai}}. The guides' contact with this world is not direct, but aided by the intercession of two {{nihongo|'children'|両里子|ryō-dōji}} and various dharma protectors, who are viewed as being one with forces of the heavens and earth. The Two Dōjis are none other than the first and second sons of Ito Shinjo, posthumously named, respectively, Kyodo-in Kyodo-in ({{lang|ja|教導院}}) died aged one year old)<ref>Shiramizu, Hiroko (1979). , Japanese Journal of Religious Studies 6, No. 3, pp.&nbsp;421.</ref> and Shindo-in ({{lang|ja|真導院}}, died aged fifteen).<ref>Shiramizu, Hiroko (1979). , Japanese Journal of Religious Studies 6, No. 3, pp.&nbsp;424.</ref> Messages from the ''shinnyo reikai'' are passed to the ''reinōsha'' by the dharma protectors and these children (believed to have been spiritual guides themselves), and subsequently by the spiritual guides to the practitioners.<ref>Mikiko, Nagai (1995). , Japanese Journal of Religious Studies 22, No. 3/4, pp.&nbsp;305-306.</ref>
''Sesshin'' (the word is composed of the two Chinese characters, "touch" and "heart"{{sfn|Ito|2009|p=193}}) is the central element of spiritual practice for Shinnyo practitioners.<ref>Ishii Kenji 石井研士 1986 Sezoku shakai ni okeru Bukkyo no kanosei 世俗社会における 仏教の可能性. Riso 633: p. 173.</ref> This is not to be confused with the ''sesshin'' in Zen Buddhism. Whereas in Zen Buddhism, ''sesshin'' refers to a period of intensive meditation, with many hours of meditation each day, ''sesshin'' in Shinnyo-en has an entirely different meaning.


A ''sesshin'' involves receiving guidance from a {{nihongo|'Spiritual guide'|霊能者|reinōsha|medium}}, a person who has been specially trained and cultivated the Shinnyo {{nihongo|spiritual faculty|霊能|reinō'}}. Sesshin lasts for about three minutes per person, and in most cases, takes place at a Shinnyo-en temple. Its purpose is to enable participants to identify and transmute karmic impediments, develop their Buddha nature, and cultivate permanence, bliss, self and purity, i.e., enlightenment.{{sfn|Shiramizu|1979|p=428}}{{failed verification|reason=The source doesn't say anything about giving the guidance ''only at a Shinnyo-en temple, aimed to help members to understand themselves in light of Buddhist concepts.''|date=May 2019}}
In a booklet of teachings published by Shinnyo-en, sesshin is explained as follows:
"The discipline of spiritual guidance, in plain terms, is meant to en­able people to acquire the spirit of buddhahood. The spirit thus acquired is actively manifested in daily life as a spirit of service and altruistic love. In order to make this spirit known to as many people as possible, Shinnyo-en has nearly two hundred reinōsha or “spiritual guides” who perform roles of great importance. In Shinnyo-en the ability to serve as a spiritual guide, acquired through practice of the Buddha’s teachings, is a distinctive form of spiritual leadership, but spiritual guides are by no means unique people. Men and women, old and young, they serve in many ways in ordinary society, occupying all kinds of positions."<ref>Shinnyo-en Kyogakubu 1974, p . 1</ref>


===Dharma School=== ===Dharma School===
Practitioners have the opportunity to further their practice by studying at Shinnyo-en's dharma school. After three years of schooling and fulfilling requirements, including written test and assessment of everyday practice, they are granted priestly ranks (僧階 sokai) and become dharma teachers. Practitioners have the opportunity to further their practice by studying at Shinnyo-en's dharma school. After three years of classes and fulfilling various requirements, including passing a written test and assessment of everyday practice, they are granted priestly ranks (僧階 sokai) and become dharma teachers.{{citation needed|date=December 2014}}


===Fire and Water Ceremonies=== ===Fire and Water Ceremonies===
According to the Shinnyo-en website they practice water and fire ceremonies, and a face-to-face guidance called 'Sesshin'<ref>http://www.shinnyoen.org/beliefs-practices/index.html</ref> According to the Shinnyo-en website they practice water and fire ceremonies. "While most traditional Buddhist fire rituals focus on personal purification and awakening, the Shinnyo-en ceremony is dedicated to awakening people to their innate compassionate and altruistic nature, transcending all boundaries of age, gender, nationality, ethnicity, and religious tradition, and directing the positive energy of the ceremony outward with the hope that all people can live in a world of hope and harmony."<ref>{{Cite web|url=http://www.shinnyoen.org/beliefs-practices/index.html|title = The Beliefs of Shinnyo Buddhism}}</ref>


===Other Practices=== ===Other practices===
Through mindful observance of events in daily life (''muso sesshin)'', practitioners are encouraged to reflect on themselves and develop loving-kindness, compassion, equanimity and joy.


Shinnyo-en practitioners in pursuing the ] vow to abide by the ] (Pali: pañca-sīlāni) and follow the ], although no reference can be found of Shinnyo-en teaching ], nor ], these being the last two steps on the Eightfold Path and those which contain traditional Buddhist meditation practice.
Through mindfulness and seated meditation, practitioners reflect on themselves and resolve to practice harmony, gratitude, kindness, and acceptance. The school teaches that one realizes his or her true potential by acting with compassion and concern for others. Therefore, practitioners are encouraged to cultivate mindfulness and self-reflection, and to apply in daily life the insights gained in seated meditation.{{citation needed|date=October 2014}}

Shinnyo-en practitioners in pursuing the ] vow to abide by the ] (Pali: pañca-sīlāni) and follow the Eightfold Path, although no reference can be found of Shinnyo-en teaching Right Mindfulness, nor Right Concentration, these being the last two steps on the Eightfold Path and those which contain traditional Buddhist meditation practice.


By learning to identify with others (or "place oneself in the shoes of another"), practitioners aim to cultivate the virtues of a bodhisattva.{{citation needed|date=October 2014}} By learning to identify with others (or "place oneself in the shoes of another"), practitioners aim to cultivate the virtues of a bodhisattva.{{citation needed|date=October 2014}}


==Shinnyo Buddhist ceremonies== ==Shinnyo Buddhist ceremonies==
Traditional ceremonies, derived from Shingon Buddhism—many of which can be traced back to ancient Vedic and Hindu ceremonies—are an important aspect of Shinnyo Buddhist practice. Rituals are used as means to purify the mind, awaken compassion, or to express gratitude for the chance to develop oneself and practice the Buddhist teachings.


Prayers for ancestors and departed souls, such as the ], and ] (Sanskrit: ]), are believed to also help cultivate kindness and compassion within practitioners.<ref>Kealii, "Ninth Annual Lantern Floating Ceremony," May 2007</ref>
Traditional ceremonies, derived from Shingon Buddhism — many of which can be traced back to ancient Vedic and Hindu ceremonies — are an important aspect of Shinnyo Buddhist practice. Rituals are used as means to purify the mind, awaken compassion, or to express gratitude for the chance to develop oneself and practice the Buddhist teachings.


With the wish of creating cultural harmony and understanding, Her Holiness Shinso Ito, Head Priest of Shinnyo-en, officiated the inaugural Lantern Floating Hawaii ceremony on Memorial Day, 1999.<ref>{{Cite web|url=http://www.lanternfloatinghawaii.com/page/history|title = History}}</ref>
Prayers for ancestors and departed souls, such as the Lantern Floating ceremony, and O-bon (Sanskrit: Ullambana), are believed to also help cultivate kindness and compassion within practitioners.<ref>Kealii, "Ninth Annual Lantern Floating Ceremony," May 2007</ref>


Traditional fire ceremonies such as ''homa'' are performed to help practitioners overcome obstacles that hinder their spiritual progress and liberation.<ref>"Address by Her Holiness Keishu Shinso, Saisho Homa, Taiwan, October 27th, 2007." 'In Step', Number 7, November 2007.</ref> Traditional fire ceremonies such as ''homa'' are performed to help practitioners overcome obstacles that hinder their spiritual progress and liberation.<ref>"Address by Her Holiness Keishu Shinso, Saisho Homa, Taiwan, October 27th, 2007." 'In Step', Number 7, November 2007.</ref>

==Shinnyo-en and the arts==

Shinnyo-en believes art is a way to communicate universal, spiritual truth. Shinnyo-en sponsors many international cultural events to share their aesthetic philosophy.<ref>"Buddha Ripples," p. 7</ref> In addition, Shinnyo-en has staged several concerts showcasing the drumming of the Shinnyo-en Taiko Drumming Ensemble.<ref>Melville, 'More than a Drop in the Ocean,' "Buddha Ripples," p. 162–167.</ref>


==See also== ==See also==
*] * ]
*] * ]
*] * ]
*] * ]
*]


==References== ==References==
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==Sources== ==Sources==
*''A Walk through the Garden Vol.II | Foundations of Shinnyo-en'', Shinnyo-en, Japan, 1999 * {{Citation |author1=International Affairs Department of Shinnyo-en |title=A Walk Through the Garden. Volume II. Foundations of Shinnyo-en |date=1999 |location=Tachikawa }}
* {{Citation |author1=International Affairs Department of Shinnyo-en |title=Starting Out: An Introduction to Shinnyo Practice |date=2010 |location=Tokyo }}
*''Starting Out | An introduction to Shinnyo Practice'', Shinnyo-en, 2010
* {{Citation |last1=Ito |first1=Shinjo |title=The Path of Oneness |date=2009 |isbn=9782090601138 }}
*''The Path of Oneness'', Shinnyo-en, English Revised Edition, 2009
* {{Citation |last1=Nagai |first1=Mikiko |title=Magic and Self-Cultivation in a New Religion: The Case of Shinnyoen |journal=Japanese Journal of Religious Studies |date=1995 |volume=22 |issue=3–4 |pages=301–320 |doi= 10.18874/jjrs.22.3-4.1995.301-320|url=http://nirc.nanzan-u.ac.jp/nfile/2578 |archive-url=https://web.archive.org/web/20140209203801/http://nirc.nanzan-u.ac.jp/nfile/2578 |archive-date=February 9, 2014 |doi-access=free }}
*Melville, Sinclair. 'More than a Drop in the Ocean,' "Buddha Ripples," IAD publishing, 2009
* {{Citation |last1=Pokorny |first1=Lukas |editor1-last=Hödl |editor1-first=Hans Gerald |title=Religionen nach der Säkularisierung: Festschrift für Johann Figl zum 65. Geburtstag |date=2011 |publisher=LIT Verlag Münster |isbn=9783643502780 |pages=177–198 |url=https://books.google.com/books?id=EcivYZnJfEsC&pg=PA177 |trans-chapter=New Religious Movements in Japan Today: a Survey] |chapter=Neue religiöse Bewegungen in Japan heute: Ein Überblick }}
*Usui, Atsuko. "Women's 'Experience' in New Religious Movements: The Case of Shinnyo-en." Japanese Journal of Religious Studies 30/3–4: 217–241. Nagoya, Japan: Nanzan Institute for Religion and Culture, 2003
* {{Citation |last1=Shaheen |first1=James |last2=Ryan |first2=Philip |title=Unconditional Service: An interview with Shinso Ito |url=http://www.tricycle.com/interview/unconditional-service/ |publisher=Tricycle |archive-url=https://web.archive.org/web/20151005081551/http://www.tricycle.com/interview/unconditional-service |archive-date=October 5, 2015 |date=2010 }}
* {{Citation |last=Shimazono |first=Susumu |title=From Salvation to Spirituality: Popular Religious Movements in Modern Japan |publisher=Trans Pacific Press |url=http://www.worldcat.org/search?q=1876843128&=Search&qt=owc_search |isbn= 978-1-876843-12-0 |year=2004}}
* {{Citation |author1=Shinnyo-en |title=Shinnyo-en Opens the New Yushin Center in Downtown Tokyo |url=https://www.shinnyoen.org/news/shinnyo-opens-yushin-center.html |location=Tokyo |date=2012}}
* {{Citation |last1=Shiramizu |first1=Hiroko |title=Organizational Mediums: A Case Study of Shinnyo-en |journal=Japanese Journal of Religious Studies |date=1979 |volume=6 |issue=3 |pages=413–444 |doi= 10.18874/jjrs.6.3.1979.413-444|url=https://nirc.nanzan-u.ac.jp/nfile/2193 |doi-access=free }}
* {{Citation |last1=Usui |first1=Atsuko |title=Women's 'Experience' in New Religious Movements: The Case of Shinnyo-en |journal=Japanese Journal of Religious Studies |date=2003 |volume=30 |issue=3–4 |pages=217–241 |doi=10.18874/jjrs.30.3-4.2003.217-241 |publisher=Nanzan Institute for Religion and Culture |doi-access=free }}


<ref></ref>
==Bibliography==

*{{Cite book| last =Abeysekara| first =Ananda| authorlink =| title =Colors of the Robe: Religion, Identity, and Difference| publisher =The University of South Carolina Press| year =2002| location =| pages =| url =http://www.worldcat.org/search?q=1570034672&=Search&qt=owc_search| doi =| id = | isbn = 1-57003-467-2}}
==Further reading==
*{{Cite book| last =Clarke| first =Peter Bernard| authorlink =| title =Japanese New Religions: In Global Perspective| publisher =Routledge| year =2000| location =| pages =| url =http://www.worldcat.org/search?qt=worldcat_org_all&q=0700711856| doi =| id = | isbn = 0-7007-1185-6}}
* {{Citation |author1=International Affairs Department of Shinnyo-en |title=Buddha Ripples: the Vision and Art of Shinjo Ito |date=2009 |location=Tachikawa }}
*<cite id=Beit-Hallahmi98>{{cite book | last =Beit-Hallahmi | first =Benjamin | title =The Illustrated Encyclopedia of Active New Religions, Sects, and Cults (Revised Edition) | publisher =Rosen Publishing Group | year =1998 | isbn = 978-0-8239-2586-5}}</cite>
* {{Citation |last1=Itō |first1=Shinjō |editor1-last=Pantzikas |editor1-first=Anton |title=Shinjo: Reflections |date=2009 |publisher=Somerset Hall Press |isbn=9781935244004 |url=https://books.google.com/books?id=vyT9xu1BzfoC&pg=PP1}}
*{{Cite book| last =Clarke| first =Peter Bernard| authorlink =| title =A Bibliography of Japanese New Religions Movements With Annotations| publisher =Japan Library| year =1999| location =| pages =| url =http://www.worldcat.org/oclc/41753589&referer=brief_results| doi =| id = | isbn = 1-873410-80-8}}
*{{Cite book| last =De Bary| first =William Theodore| authorlink =| coauthors = ]; Arthur E. Tiedemann| title =Sources of Japanese tradition. Volume 2, 1600 to 2000| publisher =Columbia University Press| year =2006| location =| pages =| url =http://www.worldcat.org/oclc/84149358&referer=brief_results| doi =| id = | isbn = 0-231-13916-0}}
*{{Cite book| last =Dumoulin| first =Heinrich| authorlink =Heinrich Dumoulin|author2=Maraldo, John C. | title =Buddhism in the Modern World| publisher =| year =1976| location =| pages =| url =http://www.worldcat.org/search?q=0025337904&=Search&qt=owc_search| doi =| id = | isbn = 0-02-533790-4}}
*{{Cite book| last =Hori| first =Ichiro| authorlink =| title =Japanese Religion: A Survey by the Agency for Cultural Affairs| publisher =Kodanska International| year =1974| location =| pages =| url =http://www.worldcat.org/oclc/55369205&referer=brief_results| doi =| id = | isbn = 0-87011-183-3}}
*Ito, Shinjo: ''Shinjo: Reflections'', Somerset Hall Press, USA, 2009.
*{{Cite book| last =Leonard| first =Karen Isaksen| authorlink =| title =Immigrant Faiths: Transforming Religious Life In America| publisher =Rowman Altamira| year =2005| location =| pages =| url =http://www.worldcat.org/oclc/56347754&referer=brief_results| doi =| id = | isbn = 0-7591-0817-X}}
*{{Cite book| last =Shimazono| first =Susumu| authorlink =| title =From Salvation to Spirituality: Popular Religious Movements in Modern Japan| publisher =Trans Pacific Press| location =| pages =| url=http://www.worldcat.org/search?q=1876843128&=Search&qt=owc_search| isbn = 1-876843-12-8}}


==External links== ==External links==
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{{Buddhism topics}} {{Buddhism topics}}
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Latest revision as of 11:14, 29 December 2024

Japanese Buddhist new religious movement
Shinnyo-en
真如苑
Formation1936
FoundersIto Shinjo and Tomoji
Founded atTachikawa
Membership902,254 (2012)
Head PriestShinsō Itō
AffiliationsShingon Buddhism
Websitewww.shinnyoen.org

Shinnyo-en (真如苑, Borderless Garden of Truth) is a modern global Buddhist School for lay people. Its traditions can be traced back to the Daigoji branch of Shingon Buddhism. It was founded in 1936 by Shinjō Itō (真乗伊藤, 1906–1989), and his wife Tomoji (友司, 1912–1967) in a suburb of metropolitan Tokyo, the city of Tachikawa, where its headquarters is still located.

In 2024, Shinnyo-en was reported to have 3,000,000 members, and temples and training centers in several countries in Asia, Europe and the Americas. The temples are characterised by the Nirvana image, a statue of the reclining Buddha.

Central to Shinnyo-en is the belief, expressed in the Mahāyāna Mahāparinirvāṇa Sūtra, that all beings possess Buddha-nature, a natural, unfettered purity that can respond creatively and compassionately to any situation in life.

Shinnyo-en Headquarters

As of 1989 the head of Shinnyo-en was Shinsō Itō (born 1942, also known as 'Keishu'), who holds the rank of Daisōjō, the highest rank in traditional Shingon Buddhism.

History

Shinnyo-en was established in 1936 by Shinjō Itō and his wife Tomoji in the Tokyo suburb of Tachikawa. In December 1935, Shinjō Itō and Tomoji Itō had enshrined an image of Acala believed to have been sculpted by the renowned Buddhist sculptor Unkei and they began a 30-day period of winter austerities in early 1936. Tomoji cultivated her spiritual faculty (霊能, reinō) on February 4, inheriting it from her aunt.

In May 1936, Shinjō Itō was ordained by Daisōjō and Chief Abbot Egen Saeki at Sanbō-in, a temple of the Daigo school of Shingon Buddhism. The Chief Abbot conferred to him the monastic name of Shinjō, meaning "True Vehicle", and the title of Kongō-in, which means "Vajra", in December 1938. Accordingly, he changed his name from Fumiaki Itō to Shinjō Itō in April 1942.

The community was first named Risshō-kaku, then the Tachikawa Fellowship of Achala (Tachikawa Fudoson Kyokai, 1938–1948). Formally registered in 1948 under the Religious Corporations Ordinance (Japanese: Shukyo Hojinrei, enacted in 1945) the name changed to Sangha of Truth (Makoto-Kyodan) with Shinchō-ji as its Head Temple.

In spring of 1949, a young ambitious disciple, who worked in the temple office, filed formal charges against Shinjō in 1950. He claimed he had been beaten during one of the sesshin trainings. Oishi, director of the Federation of New Religious Organisations of Japan, testified that sesshin training does not involve physical abuse, thereby disproving the allegations.

The sangha was permitted to continue, but under a different name. It was reorganized and renamed Shinnyo-en on June 21, 1951, and Tomoji Itō became its administrative head. After the revision of the Japanese Religious Corporation Act in April 1951, Shinnyo-en filed an application in the following year and received approval from the Minister of Education on May 16, 1953.

The first image of the reclining Nirvana Buddha, sculpted by Shinjō Itō, was consecrated on November 3, 1957.

Wat Paknam Bhasicharoen, a Thai Buddhist temple, presented Shinnyo-en with śarīra (sacred relics of Lord Buddha) on July 30, 1966.

The first Shinnyo-en Sanctuary outside Japan was inaugurated on March 2, 1971 in Mililani, Hawaii, followed by the dedication of temples in Honolulu (1973), San Francisco (1982), Taiwan (1985), France (1985), Los Angeles (1990), Italy (1990), Belgium (1991), Hong Kong (1992), U.K. (1994), Germany (1994), Singapore (1994), and Australia (1999).

Teachings

The principal sutras on which the Shinnyo teachings are based are the Prajñāpāramitā Sutra, the Lotus Sutra and the Mahāyāna Mahāparinirvāṇa Sūtra. According to Shinnyo-en, the Mahāparinirvāṇa Sutra teaches four key points:

  1. Buddhahood is always present
  2. All beings possess a Buddha-nature
  3. There is hope for everyone to attain nirvana
  4. Nirvana is of the present moment and characterized by permanence-bliss-self-purity.

Junna Nakata, the 103rd Head Priest of Daigoji Monastery of the Shingon School, describes the teaching as follows:

If we view the Buddhist tradition as a vertical line, and the world we live in as a horizontal line, Shinjō Itō placed the teachings of Nirvana to work as a link between the two, and proved the validity of the Nirvana teachings.

The teachings integrate elements of traditional Theravada, Mahayana and Vajrayana Buddhism, cultural influences characteristic to Japanese Buddhism, as well as practices and rituals initiated by Shinjo Ito, the founder of Shinnyo-en.

As all religious organizations founded since the middle of the 19th century Shinnyo-en is classified by Japanese scholars as a new religious movement.

Organizational structure

The Shinnyo-en sangha is organised into “lineages" (Japanese: suji), which consists of a group of members mentored by a "lineage parent" (Japanese: sujioya). Practitioners usually gather at the temple and training centre for prayer, meditation and training, and, if they so wish, also at home meetings. The sangha as a whole encourages and participates in volunteer activities in the spirit of Buddhist practice.

The leadership in Shinnyo-en follows the Buddhist tradition of Dharma succession from master to disciple:

In Daigo-ji there are two Dharma streams (lineages)—that of lay Buddhism (Ein) and that of monastic Buddhism (Diamond and Womb Worlds). Shinjō Itō succeeded to both from the 96th Dharma-successor and Chief Abbot of Daigo-ji, Egen Saeki. I believe Kyoshu-sama had the intention of merging the two Dharma-streams from the beginning. By doing so, he gave rise to a new Dharma-stream. For Daigoji as well as for the whole of the religious world, the Shinnyo Dharma-stream, which unites the Buddhist tradition and society, is the Dharma-stream in its ideal form.

In 1982 Shinsō Itō (born 1942 as Masako Itō), the third daughter of Shinjō and Tomoji, completed her Buddhist training. Shinjō announced her to become his successor in 1983 and gave her the priestly name 'Shinsō'. After Shinjō's passing on July 19, 1989 Shinsō Itō becomes the head of Shinnyo-en. In 1992, Shinsō Itō was conferred Daisōjo, the highest priestly rank in traditional Shingon Buddhism, by the Daigo-ji Shingon Buddhist monastery. She also received an honorary doctorate from Mahachulalongkornrajavidyalaya University in Thailand in 2002 for her long-standing efforts to foster relations with Theravada Buddhism.

In Shinnyo-en's Dharma School (Japanese: Chiryu-Gakuin) members study Buddhist doctrine and learn ritualistic aspects. After graduating as a Dharma Teacher they can further qualify for undergoing Buddhist ordination (Japanese: Tokudo-Jukai) and receiving traditional monastic ranks.

Social action

Shinnyo-en believes an individual's action can contribute to creating a harmonious society. Working towards this goal, the organization engages in interfaith dialogue, environmental activities, and disaster relief. Shinnyo-en also supports organizations such as Médecins sans Frontières (Doctors Without Borders), the Red Cross Society, and the World Wildlife Fund.

In an interview conducted by the Tricycle magazine, Shinso Ito stated:

People who are interested in traditional Buddhist training are always welcome, but volunteer activities provide an additional avenue for Shinnyo-en to contribute to the wider secular community. (Shinso Ito)

Shinnyo-en also operates the Hanzomon Museum in Tokyo.

Shinnyo practice

Shinnyo-en practitioners are encouraged to practice sesshin training and undertake the Three Practices (三つの歩み, mittsu no ayumi), which are a distillation of the six Pāramitā taught by Shakyamuni Buddha.

Three Practices

The Three Practices (三つの歩み, mittsu no ayumi) are:

  1. Joyful donations (歓喜, kangi, small monetary contribution to the organization)
  2. Sharing the Teachings (お救け, otasuke)
  3. Giving time and service (ご奉仕, gohōshi).

Concretely, this means abiding by the principles of the Teachings, participating in volunteer activities, and donating small sums of money.

Sesshin

Sesshin (the word is composed of the two Chinese characters, "touch" and "heart") is the central element of spiritual practice for Shinnyo practitioners. This is not to be confused with the sesshin in Zen Buddhism. Whereas in Zen Buddhism, sesshin refers to a period of intensive meditation, with many hours of meditation each day, sesshin in Shinnyo-en has an entirely different meaning.

A sesshin involves receiving guidance from a 'Spiritual guide' (霊能者, reinōsha, medium), a person who has been specially trained and cultivated the Shinnyo spiritual faculty (霊能, reinō'). Sesshin lasts for about three minutes per person, and in most cases, takes place at a Shinnyo-en temple. Its purpose is to enable participants to identify and transmute karmic impediments, develop their Buddha nature, and cultivate permanence, bliss, self and purity, i.e., enlightenment.

Dharma School

Practitioners have the opportunity to further their practice by studying at Shinnyo-en's dharma school. After three years of classes and fulfilling various requirements, including passing a written test and assessment of everyday practice, they are granted priestly ranks (僧階 sokai) and become dharma teachers.

Fire and Water Ceremonies

According to the Shinnyo-en website they practice water and fire ceremonies. "While most traditional Buddhist fire rituals focus on personal purification and awakening, the Shinnyo-en ceremony is dedicated to awakening people to their innate compassionate and altruistic nature, transcending all boundaries of age, gender, nationality, ethnicity, and religious tradition, and directing the positive energy of the ceremony outward with the hope that all people can live in a world of hope and harmony."

Other practices

Through mindful observance of events in daily life (muso sesshin), practitioners are encouraged to reflect on themselves and develop loving-kindness, compassion, equanimity and joy.

Shinnyo-en practitioners in pursuing the Path to Nirvana vow to abide by the Five Precepts (Pali: pañca-sīlāni) and follow the Noble Eightfold Path, although no reference can be found of Shinnyo-en teaching Right Mindfulness, nor Right Concentration, these being the last two steps on the Eightfold Path and those which contain traditional Buddhist meditation practice.

By learning to identify with others (or "place oneself in the shoes of another"), practitioners aim to cultivate the virtues of a bodhisattva.

Shinnyo Buddhist ceremonies

Traditional ceremonies, derived from Shingon Buddhism—many of which can be traced back to ancient Vedic and Hindu ceremonies—are an important aspect of Shinnyo Buddhist practice. Rituals are used as means to purify the mind, awaken compassion, or to express gratitude for the chance to develop oneself and practice the Buddhist teachings.

Prayers for ancestors and departed souls, such as the Lantern Floating ceremony, and O-bon (Sanskrit: Ullambana), are believed to also help cultivate kindness and compassion within practitioners.

With the wish of creating cultural harmony and understanding, Her Holiness Shinso Ito, Head Priest of Shinnyo-en, officiated the inaugural Lantern Floating Hawaii ceremony on Memorial Day, 1999.

Traditional fire ceremonies such as homa are performed to help practitioners overcome obstacles that hinder their spiritual progress and liberation.

See also

References

  1. Nagai 1995, p. 303.
  2. Shiramizu 1979, p. 415.
  3. Pokorny 2011, p. 191.
  4. Ito 2009, p. 392.
  5. International Affairs Department of Shinnyo-en 1999, pp. 68–72: "March 2, 1971: Ceremony to sanctify the nirvana Buddha image for the first sanctuary outside Japan is held in Mililani on the island of Oahu, Hawaii. May 13, 1973: Shinnyo-en Hawaii is dedicated in Honolulu. August 29, 1982: Shinnyo-en California is dedicated in San Francisco. September 8, 1985: Shinnyo-en Taiwan is dedicated in Taipei. October 13, 1985: Shinnyo-en France is dedicated in Paris. October 2, 1990: Shinnyo-en Los Angeles is dedicated. November 13, 1990: Shinnyo-en Italy is dedicated in Milan. September 7, 1991: Shinnyo-en Belgium is dedicated in Antwerp. September 17, 1992: Shinnyo-en Hong Kong is dedicated. June 25, 1994: Shinnyo-en U.K. is dedicated in the outskirts of London. October 23, 1994: Shinnyo-en Hamburg (Propagation point) is dedicated. November 19, 1994: Shinnyo-en Singapore is dedicated. September 11, 1999: Shinnyo-en Australia is dedicated.
  6. International Affairs Department of Shinnyo-en 2010, p. 57.
  7. Shinnyo-en 2012: "In an extraordinary gesture of goodwill and harmony, two current leaders of ancient Buddhist lineages attended the opening ceremonies of the Yushin Center: the Most Venerable Junna Nakata, the 103rd generation Head Priest of Daigoji Monastery of the Shingon School, and the Most Venerable Kojun Handa, the 256th generation Head Priest of the Tendai School, each of whom extended enthusiastic congratulations on the creation of the Yushin Center as well as providing personal remembrances and tributes to Shinnyo-en’s Founder, Shinjo Ito."
  8. International Affairs Department of Shinnyo-en 1999, p. 29.
  9. Usui 2003, pp. 234–235.
  10. International Affairs Department of Shinnyo-en 1999, pp. 29–30.
  11. Shaheen & Ryan 2010.
  12. Nagai 1995, pp. 304, 308–309: "Shinnyoen followers must accept sesshin and undertake three forms of activity (the “Three Activities,” mittsu no ayumi 三つの歩み)： joyful giving (kangi 歓喜， financial contribution to the organization), sharing the Teachings (otasuke お救け)， and service (gohōshi し# 仕） Otasuke (lit.，helping) entails guiding others to the way of the Buddha. Third, gohōshi (service) refers to volunteer work. In a broad sense it includes such tasks as cleaning public areas such as parks, streets or stations, but it usually involves work performed in and around Shinnyo-en facilities. This work is explained as a way of using one’s body for the sake of the Buddha, and as a way to polish oneself by serving others."
  13. Shiramizu 1979, p. 434.
  14. Ito 2009, p. 193.
  15. Ishii Kenji 石井研士 1986 Sezoku shakai ni okeru Bukkyo no kanosei 世俗社会における 仏教の可能性. Riso 633: p. 173.
  16. Shiramizu 1979, p. 428.
  17. "The Beliefs of Shinnyo Buddhism".
  18. Kealii, "Ninth Annual Lantern Floating Ceremony," May 2007
  19. "History".
  20. "Address by Her Holiness Keishu Shinso, Saisho Homa, Taiwan, October 27th, 2007." 'In Step', Number 7, November 2007.

Sources

Further reading

  • International Affairs Department of Shinnyo-en (2009), Buddha Ripples: the Vision and Art of Shinjo Ito, Tachikawa{{citation}}: CS1 maint: location missing publisher (link)
  • Itō, Shinjō (2009), Pantzikas, Anton (ed.), Shinjo: Reflections, Somerset Hall Press, ISBN 9781935244004

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  1. Tricycle Magazine, Interview with Shinso Ito
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