The Reforming Abbot Myonyo
by Rev. Dr. Alfred Bloom
In
the last several years, we all have been considering Hongwanji’s future
in Hawaii
and the world. Efforts to envision
the future are important for the vitality of the movement at each period
of its history. We recently celebrated the 500th anniversary of
Rennyo’s death and became more aware of his vision of Shin Buddhism as
the Restorer of the sect that made it one of the major traditions in Japan.
In
modern times there was a reform effort in the Nishi Hongwanji led by Abbot
Myonyo (Kouson 1850-1903) during the Meiji period (1868-1911). This year
marks the centennial of his death. Though he failed to bring thorough
reform, we hear little of his achievements and efforts on behalf of the
Hongwanji. He attempted to position Hongwanji to enter modern times.
In
the pre-Restoration period, Myonyo strongly supported the forces working
to bring about the restoration of Emperor Meiji in 1868, working with the
Choshu, Tosa and Satsuma clans to overthrow the Shogunate and restore the
Emperor. The Nishi Hongwanji provided considerable financial and human
resources to this effort, while the Higashi Hongwanji was unfortunately
allied with the Shogunate.
Myonyo
devoted his life to the construction of a sangha in harmony with the
development of the new Imperial government. The government implemented a
policy of Imperial Absolutism and attempted to strengthen its hold on the
people by establishing an office for teaching Shinto as the national
ideology In 1872. This was known as the Daikyouin or Center (to promote)
the Great Teaching, Shinto, focused on reverence for the Emperor and
loyalty to the nation.
All
Japanese religions, including Buddhist, Shinto and popular organizations,
cooperated in its mission. Facing anti-Buddhist reactions in society
following the official separation of Buddhism and Shinto by the Meiji
government and the increased propagation of Christianity, Buddhist leaders
realized that this institution undermined Buddhism through its stress on
Shinto. Led by Hongwanji, under Myonyo, four Shin sects withdrew. After
only two and a half years the institution was abolished in 1874. As a
consequence there was more pressure to establish religious freedom in Japan.
Prior
to the restoration of the Emperor there were demands among lower level
clergy for reform of the Shin sect. During the time of Abbot Kounyo (Koutaku
1798-1871), Myonyo’s father, calls for reform were sparked by the
occasion of the 600th anniversary of the death of Shinran in
1862. At that time priests of subordinate temples clamored for reforms but
they did not have a clear program. Later Abbot Myonyo proposed in a secret
letter to Yuuishidou Tetsunen that they gather 50-100 like-minded people
and within one or two years initiate a great reform in the Hongwanji.. He
embraced the dreams of the political priests from Choushu. The Hongwanji,
however, had several factions which included an Imperial government wing
and a progressive government wing. From 1879 these groups leaned more to
the left or progressive side.
When Myonyo became Abbot, he sent people abroad to study religious
conditions in other countries. Based on their observations, he supported
religious freedom and opposed government control of temples. He brought
about the Hongwanji’s resignation from the Daikyouin, mentioned above.
He worked so hard that he took ill, but when he recovered, he
singlemindedly devoted himself to revive scholarship and put energy into
propagation.
Myonyo laid out sixteen points for reforming and reorganizing the
Hongwanji. He ordered the reshuffling of the system of regulations and
temple law. On the occasion of the raising of the ridgepole in the
construction of the Tsukiji Betsuin, Myonyo by a simple order abolished
several administrative offices in the
Mother
temple’s organization.
He abolished the rigid
hierarchy of branch temples by eliminating the ranks of
subordinate temples and directly involving
local temples throughout the country in governing the Hongwanji. A legislative assembly was established.
Myonyo
completed the establishment of the fundamental administration of the sect.
In addition, he stressed propagation, abolished the pictures of former
Abbots from the five objects of worship which included the Amida image,
Shinran’s portrait, seven great teachers, Prince Shotoku and line of
abbots. He eliminated the Hall bands (han) and at the same time
made standard the black robe, black kesa and yellow kesa for students. All
were to be equal. He proposed the consolidation of temples, changes in the
Otani Mausoleum, while maintaining the hereditary lineage of the Otani
family as caretakers of the Mausoleum. There were to be two co-heads of
the sect, the chief Abbot (kanchou) and resident priest (jushoku)
who were to be elected by all the subordinate temples. Their
qualifications and candidacy were to be publicly chosen from ten of the
most respected leaders.
The Honzan, head temple, was to be relocated to Tokyo. Determined amounts of funds were
designated for Honzan finances, for schools and for propagation. Excluding
Honzan wealth and treasures, other lands and resources were to be sold and
the cash was to be used for the fixed finances. Except for the personal
finances of the Abbot and various family treasures, everything was to be
sold to help the transfer of the Honzan. Among the various betsuins,
certain ones remain such as Nishiyama, Yamashina, Yoshizaki and Saginomori
in
Wakayama, while others were abolished and,
like the other institutions, the resources were to be sold to expedite the
move. What is outstanding in these efforts is Myonyo’s efforts to
democratize the sect, earlier than any other sect and to make the Honzan
less opulent while using resources to further the sect’s teaching.
In 1888, Myonyo set up a society to defend and support the Dharma (Gojikai,
the same as our term for member) relying on it for sufficient funds for
the teaching. He also built schools,
orphanages and other social welfare facilities. In 1900 he established the Greater Japan Buddhist Welfare Society Foundation
and solidified the basis for social welfare work. He encouraged other
productive efforts, working for social reformation. Particularly, he paid
attention to prison chaplaincy, propagation among the military and
overseas missions. We should note that he supported the opening of the Hongwanji Mission of
Hawaii
and on the mainland, as well in
other parts of
Asia. It is to be noted that his
daughter, Kujo Takeko, later carried on his social welfare activity, even
undermining her own health.
Despite his modernizing efforts, very few of Myonyo’s proposed changes
took effect. The radicalism of some of the plans stirred strong opposition
among the traditional hierarchy. As a result, Myonyo turned his attention
to foreign propagation which resulted particularly in the establishment of
Hongwanji in Hawai’i. Even though he was not successful
in overcoming the entrenched status system of Hongwanji, he did further
its modernization and provides an example of a new spirit in Hongwanji. He
offers us a model for our considerations today.
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Addendum
Myonyo had seven children, four boys and three daughters. Most
outstanding was Kozui who succeeded him and is famous for the Otani
archaeological expeditions to
Asia
. Kozui was a popular speaker and
collections of his sermons are found in many of our temple libraries.
Myonyo’s daughter Lady Takeko
Kujo (1887-1928)
is noted for her social work. She lived only 42 years but struggled on
behalf of women. She founded the Fujinkai movement. During the Great
Earthquake in 1923 she engaged in rescue efforts, building the
Asoka
Hospital
as a representative of the spirit of King Asoka of ancient
India. Her labors led to her early death.
Myonyo is also famous for his poetry, reaching 20,000 verses. On the
seventh anniversary of his death, his son Kyuonyo-Kozui published a volume
Collection of Six Flowers (Rokke shu). He also kept diaries.
