Hakamaya, N.

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Revision as of 11:28, 7 October 2020


Hakamaya Noriaki(b. 1943 - )

Hakamaya Noriaki is a Japanese Buddhist scholar who is associated with what is known as "Critical Buddhism." According to Jamie Hubbard, "The term critical Buddhism (hihan Bukkyō) refers to Hakamaya Noriaki (1943– ) and Matsumoto Shirō’s (1950– ) critique of Buddha-nature (tathāgatagarbha) and original enlightenment (hongaku) as not Buddhist. Theological and apologetic in nature, yet using the traditional textual and philological methods of academic scholarship (both scholars are specialists in Indian and Tibetan Buddhist studies), critical Buddhism asserts that Buddha-nature and similar doctrines are examples of Hindu-like thinking of a substantial self (ātman), which Buddhism opposes with the doctrines of no-self and causality (pratītyasamutpāda). Critical Buddhism further asserts that these monistic doctrines deny language and thinking in favor of an ineffable and nonconceptual mysticism contrary to the discriminating awareness (prajñā) and selfless compassion that constitutes Buddhist awakening." (Source: "Critical Buddhism (Hihan Bukkyō)." In Encyclopedia of Buddhism, Vol. 1, 189. Macmillan Reference USA, 2004)

Library Items

Book
The Realm of Awakening
This translation and study of Chapter Ten of Asanga's Mahayanasamgraha, one of the foundational documents of the Yogacara school of Mahayana Buddhism, presents the systematic thinking of one of the greatest early Buddhist theoreticians on the nature of the Buddha. Providing insight into Asanga's thought and influence in the development of Mahayana Buddhism in India, Tibet, China, and Japan, the book includes translations of early Indian commentaries on the text which have been preserved in earlier Chinese and Tibetan translations. (Source Accessed March 20, 2020)
Griffiths, Paul J., Noriaki Hakamaya, John P. Keenan, and Paul L. Swanson, trans. The Realm of Awakening: A Translation and Study of the Tenth Chapter of Asaṅga's Mahāyānasaṅgraha. New York: Oxford University Press, 1989. http://promienie.net/images/dharma/books/asanga_mahayanasangraha.pdf.

On the topic of this person

Article
"Zen is Not Buddhism": Recent Japanese Critiques of Buddha-Nature
Hongaku shisō, the idea that all beings are "inherently" enlightened, is an almost universal assumption in the Japanese Buddhist tradition. This idea also played an important role in the indigenization of Buddhism in Japan and in the development of the syncretistic religious ethos that underlies Japanese society. Through most of Japanese history, the idea of the inherent enlightenment (including non-sentient beings such as plants and rocks—which expanded to include assumptions such as the non-differentiation between "indigenous" kami and the Buddhas and bodhisattvas, and the transcendence of all dualities (including good and evil) as an ideal—was pervasive and unquestioned in much of Japanese religious activity and thought. Recently some Japanese Buddhist scholars, notably Hakamaya Noriaki and Matsumoto Shirō of the Sōtō Zen sect [at] Komazawa University, have questioned the legitimacy of this ethos, claiming that it is antithetical to basic Buddhist ideas such as anātman ("no-self"), and that it is the source of many social problems in Japan. They call for a conscious recognition and rejection of this ethos, and a return to "true Buddhism." After presenting a brief outline of the history and significance of these ideas in Japan, Hakamaya and Matsumoto's critique is explained and examined. Some of the academic and social reactions to this critique are also explored.
Swanson, Paul L. "'Zen is Not Buddhism': Recent Japanese Critiques of Buddha-Nature." Numen 40, no. 2 (1993): 115–49. http://www.thezensite.com/ZenEssays/HistoricalZen/zen-is-not-BUDDHISM.pdf.
PhD Diss
Chen, Shu-hui: Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
The Tathāgatagarbha theory, also known as the Buddha-nature theory, is one of the most influential Mahāyāna doctrines in the East Asian Buddhism. In 1989, it was severely criticized by some Japanese scholars, namely, Shiro Matsumoto and Noriaki Hakamaya, for being contradictory to the Buddha's teaching of non-self (anātman) and accused of being a non-Buddhist theory in disguise. The purpose of this study is to refute such an accusation and to demonstrate the relationship between this theory and the Bodhisattva practices which are the very core of the Mahāyāna Buddhism.
      This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.
      In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra. (Source Accessed May 26, 2020)
Chen, Shu-hui Jennifer. "Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices." PhD diss., University of Wisconsin-Madison, 1998.
Book
Critical Buddhism
In the late 1980s and early 1990s, the relative calm world of Japanese Buddhist scholarship was thrown into chaos with the publication of several works by Buddhist scholars Hakamaya Noriaki and Matsumoto Shiro, dedicated to the promotion of something they called Critical Buddhism (hihan bukkyo). In their quest to re-establish a "true" - rational, ethical and humanist - form of East Asian Buddhism, the Critical Buddhists undertook a radical deconstruction of historical and contemporary East Asian Buddhism, particularly Zen. While their controversial work has received some attention in English-language scholarship, this is the first book-length treatment of Critical Buddhism as both a philosophical and religious movement, where the lines between scholarship and practice blur. Providing a critical and constructive analysis of Critical Buddhism, particularly the epistemological categories of critica and topica, this book examines contemporary theories of knowledge and ethics in order to situate Critical Buddhism within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought. (Source: Taylor & Francis)
Shields, James M. Critical Buddhism: Engaging with Modern Japanese Buddhist Thought. Burlington, VT: Ashgate Publishing, 2011. https://archive.org/details/criticalbuddhismengagingwithmodernjapanesebuddhistthoughtjamesmarkshields_202003_771_Y/mode/2up.
Article
Critical Buddhism and Returning to the Sources
No abstract given. Here are the first relevant paragraphs:

Critical Buddhism was inevitable. That it was given voice by prominent Japanese scholars noted for their work in non-East Asian Buddhism was also inevitable. That it has provoked strong, even hostile, reactions was inevitable as well. Inevitable means that the causes and conditions that gave rise to Critical Buddhism can be analyzed and understood to show that it has a context, a history, and a necessity. Critical Buddhism is necessary. Thinking about what arises through causes and conditions, especially in terms of how that impacts on cultural and social realities, is a principal component of both Critical Buddhism and Buddhism properly practiced.
      This essay will examine some—but certainly not all—of the factors that have contributed to Critical Buddhism. Some arguments and observations will be offered that, while not retellings from the writings of the Critical Buddhists, run parallel to them. These parallels, which I offer as supplements, recast some of their arguments and focus on issues and areas germane to their undertaking. After discussing the inevitability of Critical Buddhism in the context of twentieth-century Japanese Buddhist scholarship, I will turn to some of the events that took place in China during the seventh and eighth centuries that were decisive for the prevalence in East Asia of the type(s) of Buddhism they criticize. This will be followed by a critique of what has happened to the notion of enlightenment in East Asian Buddhism, particularly in the Ch’an and Zen traditions, with reference to the problem of hongaku (original enlightenment) and the authority of lineage transmission. Then, stepping back into a wider context, I will suggest that, far from being the idiosyncratic, misguided departure depicted by its detractors, Critical Buddhism is the inevitable revisiting of a theme that has been central to Buddhism since its onset. All the above points concern inevitabilities: the trajectory and accomplishments of Japanese scholarship in this century coupled with the crisis of Buddhism in the modern world; the decisive historical events that have established a pervasive ideological underpinning in East Asian Buddhism that Matsumoto and Hakamaya have labeled dhātu-vāda, combined with the exclusion of other, counteracting Buddhist tendencies found elsewhere in the Buddhist world, such as Buddhist logic; the undermining of certain foundational Buddhist notions, such as enlightenment, as a result of or in tandem with the growth of dhātu-vāda ideology; the persistent self-criticism and self-reevaluation that Buddhism has subjected itself to, often glorifying the critique and the critics (Nāgārjuna being the most famous example)—all these points have made it inevitable that Critical Buddhism appear today in Japan (and elsewhere). Finally, while examining an aspect of Matsumoto’s critique of The Record of Lin-chi, I will suggest some tactical distinctions that should be considered by those critical of Critical Buddhism (Lusthaus, "Critical Buddhism and Returning to the Sources," 30–31)
Lusthaus, Dan. "Critical Buddhism and Returning to the Sources." In Pruning the Bodhi Tree: The Storm over Critical Buddhism, edited by Jamie Hubbard and Paul L. Swanson, 56–80. Honolulu: University of Hawai'i Press, 1997.
Video
Critical Buddhism: An Overview by Jamie Hubbard and Paul Swanson
Jamie Hubbard and Paul Swanson discuss Critical Buddhism, a trend in Japanese Buddhist scholarship associated primarily with the work of Hakamaya Noriaki and Matsumoto Shiro.
Hubbard, Jamie, and Paul Swanson. "Critical Buddhism: An Overview." Interview by Marcus Perman, Alex Gardner, and José Cabezón. AAR Annual Meeting, Denver, CO, Nov. 2018. Video, 10:52. https://www.youtube.com/watch?v=UWbTA-L5I_w&t.
Video
On Hakamaya Noriaki and Matsumoto Shiro's Criticism of Tathāgatagarbha by Jamie Hubbard and Paul Swanson
Jamie Hubbard and Paul Swanson discuss the criticisms laid out by Hakamaya Noriaki and Matsumoto Shiro with respect to the doctrine of buddha-nature, or Tathāgatagarbha.
Hubbard, Jamie, and Paul Swanson. "On Hakamaya Noriaki and Matsumoto Shiro's Criticism of Tathāgatagarbha." Interview by Marcus Perman, Alex Gardner, and José Cabezón. AAR Annual Meeting, Denver, CO, Nov. 2018. Video, 4:44. https://www.youtube.com/watch?v=8-ceLJnM8hM.
Video
On Hakamaya Noriaki and Matsumoto Shiro's Doctrinal Positions, the Japanese Response, and the Legacy of Critical Buddhism by Jamie Hubbard and Paul Swanson
Jamie Hubbard and Paul Swanson discuss Hakamaya Noriaki and Matsumoto Shiro's doctrinal positions, the Japanese response, and the legacy of Critical Buddhism.
Hubbard, Jamie, and Paul Swanson. "On Hakamaya Noriaki and Matsumoto Shiro's Doctrinal Positions, the Japanese Response, and the Legacy of Critical Buddhism." Interview by Marcus Perman, Alex Gardner, and José Cabezón. AAR Annual Meeting, Denver, CO, Nov. 2018. Video, 12:20. https://www.youtube.com/watch?v=HmpBqnXso_s.
Article
The Doctrine of Buddha-Nature Is Impeccably Buddhist
One of the most important arguments made by the exponents of Critical Buddhism is, as Matsumoto Shirõ asserts in the title of one of his papers, that "The Doctrine of Tathāgata-garbha Is Not Buddhist." In brief, the claim made by Matsumoto and Hakamaya Noriaki is that tathāgata-garbha or Buddha-nature thought is dhātu-vāda, an essentialist philosophy closely akin to the monism of the Upaniṣads. In Matsumoto and Hakamaya’s view, only thought that strictly adheres to the anti-essentialist principle of pratītyasamutpāda taught by Śākyamuni should be recognized as Buddhist. Buddha-nature thought, being a dhātu-vāda or essentialist philosophy, is in fundamental violation of this requirement and consequently should not be regarded as Buddhist. On the basis of this reading of Buddha-nature thought, Matsumoto and Hakamaya proceed to make the several subsequent claims documented in this volume. Since the assertion that Buddha-nature thought is dhātu-vāda is such a foundational claim, I will focus my remarks upon this one point in their corpus, though at the end of this chapter I will have a few words to say regarding their charge that Buddha-nature thought is to blame for the weakness of Japanese Buddhist social ethics.
      I propose in this paper to challenge Matsumoto and Hakamaya’s reading of Buddha-nature thought. In my understanding, while Buddha-nature thought uses some of the terminology of essentialist and monistic philosophy, and thus may give the reader the impression that it is essentialist or monistic, a careful study of how those terms are used—how they actually function in the text—leads the reader to a very different conclusion. I will attempt to demonstrate that Buddha-nature thought is by no means dhātu-vāda as charged, but is instead an impeccably Buddhist variety of thought, based firmly on the idea of emptiness, which in turn is a development of the principle of pratītyasamutpāda
      In making my remarks I draw upon the exposition of Buddha-nature thought given in the Buddha-Nature Treatise (Fo hsing lun), attributed to Vasubandhu and translated into Chinese by Paramārtha.'"`UNIQ--ref-00003438-QINU`"' The Buddha-Nature Treatise is a particularly useful text to consult in this matter inasmuch as it constitutes a considered attempt, by an author of great philosophical sophistication, to articulate the Buddha-nature concept per se and to explain both its philosophical meaning and its soteriological function. Indeed, the author is savvy enough to have anticipated the criticisms that this concept would face, including the particular criticisms leveled in our time by Matsumoto and Hakamaya, and to have effectively countered them in the 6th century CE. In this chapter, then, I will consider some of these criticisms in turn and see how the author of the Buddha-Nature Treatise defends as Buddhist the concept of Buddha-nature and the language in which it is expressed.'"`UNIQ--ref-00003439-QINU`"' (King, "The Doctrine of Buddha-Nature Is Impeccably Buddhist," 174–75)
King, Sallie B. "The Doctrine of Buddha-Nature Is Impeccably Buddhist." In Pruning the Bodhi Tree: The Storm over Critical Buddhism, edited by Jamie Hubbard and Paul L. Swanson, 174–92. Honolulu: University of Hawai’i Press, 1997.
Article
The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts
Hakamaya Noriaki and Matsumoto Shirõ are convinced that tathāgatagarbha theory and the Yogācāra school share a common framework that they call dhātu-vāda or "locus theory." The word dhātu-vāda itself is a neologism introduced by Matsumoto'"`UNIQ--ref-00000002-QINU`"' and adopted by Hakamaya.'"`UNIQ--ref-00000003-QINU`"' They argue that the dhātu-vāda idea stands in direct contradiction to the authentic Buddhist theory of pratītyasamutpāda or "dependent origination," which in turn leads them to consider tathāgata-garbha and Yogācāra theories to be non-Buddhist. In their opinion, not only these Indian theories but also the whole of "original enlightenment thought" (hongaku shisõ) in East Asia fell under the shadow of the dhātu-vāda idea,'"`UNIQ--ref-00000004-QINU`"' with the result that most of its Buddhism is dismissed as not Buddhist at all.'"`UNIQ--ref-00000005-QINU`"'
      The idea of dhātu-vāda is thus an integral part of the Critical Buddhism critique and as such merits careful examination in any evaluation of the overall standpoint. Since Matsumoto first found the dhātu-vāda structure in Indian tathāgata-garbha and Yogācāra literature, we need to begin with a look at the texts in question. My approach here will be purely philological and will limit itself to the theoretical treatises (śāstras). (Yamabe, introductory remarks, 193)

Read more here:
Yamabe, Nobuyoshi. "The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts." In Pruning the Bodhi Tree: The Storm over Critical Buddhism, edited by Jamie Hubbard and Paul L. Swanson, 193–204. Honolulu: University of Hawai’i Press, 1997.

Mentioned in

Article
Outline of Western Scholarship on Buddha-Nature
Scholars of Buddhism writing in European languages have celebrated, derided, and frequently misinterpreted the doctrine of tathāgatagarbha for well over a hundred years. While some have seen it as a crucial theoretical step to explain how deluded, impure sentient beings can become buddhas, others have dismissed the entire idea as non-Buddhist. Following Chinese and Tibetan scholiasts, Western scholars have labeled tathāgatagarbha as either Yogācāra or Madhyamaka, although most now understand that the doctrine arose independently of either of these main Mahāyāna schools. The philosophical question of whether ultimate reality can or should be described in positive terms, and the ethical matters of faith and practice all come to the fore in discussions of tathāgatagarbha, and scholars have for the most part spent the last century explicating the scripture and commentary that have sought to make sense of it all. To the degree that academics have assumed the role of interpreting Buddhist doctrine to Western audiences, tathāgatagarbha—“buddha-nature” to the popular reader—seems now to be the foremost shared interest of the academic and the practitioner. This essay attempts to be exhaustive, referencing all books, articles, and chapters that take buddha-nature as the primary focus. It discusses only scholarship published in European languages.
Gardner, Alex. "Outline of Western Scholarship on Buddha-Nature." Buddha-Nature: A Tsadra Foundation Initiative, July 16, 2019. https://buddhanature.tsadra.org/index.php/Articles/Outline_of_Western_Scholarship_on_Buddha-Nature.
Video
Donald S. Lopez, Jr. - Keynote of the 2019 Tathāgatagarbha Symposium
In his keynote lecture to the Vienna Tathāgatagarbha Symposium, Donald Lopez provides an overview of the history and influence of tathāgatagarbha doctrine as well as its various interpretations across the Mahāyāna world.
Lopez, Donald S., Jr. “Tathāgatagarbha: A Brief History.” Keynote lecture at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:17. https://youtu.be/0SSSdNNbeu8.


Affiliations & relations

  • Komazawa University · workplace affiliation
  • Sōtō Zen · religious affiliation
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