CfAB Joins Talk on Buddhism in Japan at London Buddhist Vihara centenary event
A dialogue with Erica Baffelli, Professor of Japanese Studies at the University of Manchester
On Saturday 11th July, representatives from SGI-UK, including Jamie Cresswell – Director of the Centre for Applied Buddhism (CfAB) – and Jasmina Cipriani, attended the event entitled "Buddhism in Japan" organised by the British Mahabodhi Society.
The event was held at the London Buddhist Vihara, a landmark centre for Theravada Buddhism, which this year celebrates one hundred years since its foundation (1926).
Opening remarks were delivered by Ven Bogoda Seelawimala, Chief Sangha Nayaka of Great Britain and Head Monk of London Buddhist Vihara.
Following this, the core of the event was the presentation by Erica Baffelli, Professor of Japanese Studies at the University of Manchester.
History of Buddhism in Japan
Professor Baffelli's lecture began with a historical overview of Buddhism in Japan, in order to understand the ways in which Buddhism continues to change and respond to the modern world. Buddhism arrived in Japan around the 6th century, coming from India via China and Korea. At that time, Japan was facing many cultural and political transformations, and Buddhism, as an institution equipped with texts, scribes, and monks, contributed to the evolution that Japanese society was undergoing.
The path of Japanese Buddhism developed according to the movements of the capital. In the first phase, linked to the city of Nara, the activity of the temples was centred on the study, copying, and translation of texts. With the transfer of the capital to Kyoto, two schools became established and rooted in the tradition: the Tendai school, linked to Mount Hiei, and the Shingon school, associated with Mount Koya. The Kamakura period, however, marked a fundamental transition. With the relocation of the capital near Tokyo, a group of monks, originally trained in the Tendai tradition, openly opposed the corruption and rigidity of the dominant Buddhist institutions. Despite harsh persecutions, these thinkers gave rise to movements that would redefine the religious map of the country. Thus were born the Pure Land schools, centred on faith in the Amida Buddha and the practice of the nembutsu; the Zen schools, focused on seated meditation; and the Nichiren school, focused on the centrality of the Lotus Sutra. Although they represented a minority, these movements laid the foundations for what would become the largest denominations in contemporary Japan.
Subsequently, the State imposed controls on the territory to eradicate Christianity, through the compulsory affiliation of every household to a local Buddhist temple responsible for registering births and deaths, and officiating funeral rites. It is here that a strong link between Buddhism and the management of funeral rites was born in Japan.
During the Meiji Restoration (1868), however, this balance was disrupted to make Shinto the state religion, triggering a violent anti-Buddhist wave that led to the destruction of temples, texts, and works of art.
This prompted the secularisation of the clergy and changed the management of temples. Buddhism reacted to these changes through modernising. For example, the appearance of the first denominational universities and opening up to international cultural exchanges.
Buddhism in Contemporary Japan
The lecture mapped the complex interactions between native Shinto traditions and Mahayana Buddhism.
Traditional schools such as Pure Land, Zen, Shingon, and Tendai remain deeply embedded in the cultural landscape, largely focusing on ancestor worship and funerary rites. In contrast, contemporary Nichiren movements—including Soka Gakkai—demonstrate significantly higher levels of active social engagement and community activism, particularly among younger generations.
Professor Baffelli explained the paradox of religious affiliation in Japan: despite the massive participation of Japanese people in Buddhist rituals, the overwhelming majority of the population does not define themselves as "religious". In fact, the modern term for religion shūkyō was only introduced to Japan in the 19th century as a translation from English. This term carries Western standards with which Japan's fluid traditions do not identify.
Japan today has around 76,000 temples and 360,000 priests (10-15% are women).
Statistics show the number of affiliates is higher than the total population. This is due to the widespread practice of multi-affiliation (people who celebrate births or the New Year at Shinto shrines, marry with Christian rites, and celebrate funerals at Buddhist temples).
The lecture then focused on showing how many communities and small groups actively operate within the social fabric, especially in contexts of emergency and vulnerability.
During the Q&A session, an interesting reflection was raised regarding the expression "New Buddhism", which is often used to describe the schools born in the Kamakura period.
In his question, Jamie, Director of the Centre for Applied Buddhism, emphasised that in his studies on Indian Buddhism and Chinese and Japanese Mahayana, it emerges clearly how there is an uninterrupted lineage and conceptual continuity that unites these schools with the original teachings.
Jamie highlighted that the label "new" can be misleading as it suggests a disruption that does not actually exist, since these schools carry forward the core message of the historical Buddha.
Professor Baffelli stated that she completely agreed, sharing that she had written a book focused on deconstructing the concept of "new religion" and "new Buddhism".
She explained that historical divisions, such as a change of capital, never correspond to a religious reset. Furthermore, the term "new" is often used in a derogatory way to diminish certain movements, considering them less important. This happened both for those emerging during the Kamakura period and for movements born in the pre- and post-war eras, such as Soka Gakkai. These groups face the challenge of explaining what kind of contribution they are making to the current era, while simultaneously making efforts to prove their legitimacy and lineage.
The professor reiterated that the Japanese schools did not invent a new religion, but rather reshaped and adapted responses to human suffering based on the social transformations of the time.
Conclusions
The day concluded with a moment of prayer by the Reverend Prof Kemmyo Taira Sato from the Three Wheels Shin Buddhist Temple and closing remarks by Amal Abeyawardene, Secretary of the British MahaBodhi Society.
The participation of SGI-UK in this event was an opportunity to strengthen the ties and dialogue that the Centre for Applied Buddhism has been pursuing with different Buddhist schools for over twenty years. A dialogue conducted with respect for different religious beliefs, sharing the common goal of happiness and peace.
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