Scarangello, D.
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Dominick Scarangello obtained his Ph.D. in Religious Studies with a concentration in East Asian Buddhism from the University of Virginia in 2012. He specializes in early modern and modern Japanese religions, and his scholarly interests include the Lotus Sutra tradition in East Asia, esoteric Buddhism, religion and modernity, embodiment, religious material culture, and religious praxis in Japan, including liturgy and ascetic practices. He taught at the University of Virginia and was the Postdoctoral Scholar in Japanese Buddhism at the Center for Japanese Studies, University of California, Berkeley (2013-2014).
Presently, he is the International Advisor to the lay Buddhist group Rissho-Kosei-kai, located in Tokyo, Japan, where he is responsible for education, translation and other duties, including coordinating the International Lotus Sutra Seminar (ILSS), an annual academic conference focused on the Lotus Sutra and its related religious traditions. At Rissho Kosei-kai he was one of the principle editors of The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers, and is now engaged in a retranslation of one of the principle Lotus Sutra commentaries of Niwano Nikkyo (1906-99), founder of Rissho Kosei-kai. He is also involved with editing Dharma World magazine and is a regular contributor. (Adapted from Source Sep 16, 2021)
Library Items
Emulating Never Disrespectful Bodhisattva
The Quest of the Monk Sōō to Practice Revering Buddha-Nature
The "marathon monks" of Japan are one of the iconic images of Japanese Buddhism, familiar to people the world over. These monks walk excruciating mountain circuits on Mount Hiei near Kyoto and Mount Kinpu in Nara Prefecture for a summer retreat of one hundred days. A handful in the posar period have performed the insufferable thousand-day version of this retreat, and also completed additional ascetic practices to gain the title of Great Acarya. Having achieved the humanly impossible, they are sometimes referred to as living buddhas.Hagiographic sources tell us that the founder of this practice, the Tendai monk Sōō (831-918), was motivated to seek enlightenment when as a novice monk he studied the part of the Lotus Sutra that tells the story of Never Disrespectful Bodhisattva. Sōō set his heart on emulating Never Disrespectful's way of practice, walking about making obeisances to other people as future buddhas. Unfortunately, Sōō's responsibilities to look after his teacher, and the daily task of going into the mountains to harvest anise-tree leaves for the offerings at the monastery's central hall, prevented him from dedicating himself solely to the reverence of other people's buddha-nature. According to tradition, however, Sōō's daily forays into the mountain became the origin of today's marathon-monk practice, in which ascetic monks revere the shrines of Buddhist deities and places where Japanese divinities abide in the mountains. It is often said that the marathon monk's true object of reverence is the buddha-nature of the natural world.
The Lotus Sutra's Never Disrespectful Bodhisattva is an archetype of respect for the inherent dignity of sentient beings. As told in chapter 20 of the Lotus Sutra, one time in the past there was a monk who did not practice by chanting sutras but instead went around making obeisance to every person he met, telling them, "I would never dare to disrespect you, because surely you are all to become buddhas!" As the reader can probably anticipate, the Lotus Sutra tells us that Never Disrespectful was oftentimes ridiculed, even physically attacked, but he bore it all patiently and through this practice not only purified his mind and body but also transformed the hearts and minds of the people around him. The Lotus Sutra tells us that performing this practice leads to quickly attaining the Buddha Way. (Scarangello, "Buddha-Nature (1)," 28-29) (Read entire article here)
In the last installment of this column we explored the concept of buddha-nature—its meaning, the Lotus Sutra's teaching of revering buddha-nature, and how Buddhists can reveal the buddha-nature of themselves and others by demonstrating respect for people and discovering their goodness. This time we will consider another way of realizing buddha-nature that is inspired by the stories of the Lotus Sutra. Rissho Kosei-kai members speak of awakening to buddha-nature as attaining the conviction that both oneself and others are, in the allegorical language of the Lotus Sutra, "children of the Buddha." Rev. Nikkyo Niwano, the founder of Rissho Kosei-kai, held that feelings of worthlessness thwarted people's ability to improve their own lives and brought them much suffering, and for this reason he employed the sutra's allegory of the parent-child relationship to help people see themselves as future buddhas and heirs to all the qualities that the Buddha Shakyamuni possessed. The belief that living beings are children of the Buddha also encourages the appreciation of all human life. As members of the human family, all people are our brothers and sisters, possessing the same inherent dignity and human potential as the Buddha. Today some people may not be entirely comfortable with the gendered language of the Lotus Sutra's allegory, but a close reading of the text can open pathways to an understanding appropriate to contemporary society and twenty-first century social norms. (Scarangello, "Buddha-Nature (2)," 35) (Read the entire article here)
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