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Preface to the Paperback Edition In the years since the publication of the hardcover edition of Neither Monk nor Layman, my research has continued to focus on developments in Japanese Buddhism from the beginning of the Meiji period until the present. Although my current work is not directly connected with the debate over clerical marriage, as I have read through the writings of various twentieth-century Japanese Buddhists, I have noted the extent to which the interlocking concerns about the legitimacy of Japanese Buddhist precepts and the appropriateness of clerical ordination and Buddhist monastic life for the twentieth century played a role in the thoughts and actions of a wide range of Japanese Buddhists. The desire to find a legitimate basis for ordination and clerical conduct drove such Buddhists as Shaku Kōzen and Kawaguchi Ekai to search in South Asia and Tibet, respectively, for texts, practices, and ordination traditions that would infuse Japanese Buddhism with new life. Ultimately these two adventurers reached radically different conclusions about the viability of unmarried monastic life in twentieth-century Japan. While Kōzen believed that transmitting and following Theravāda’s full monastic ordination in Japan would restore the tradition, Kawaguchi returned from his second long sojourn in Tibet and India to renounce, at the age of sixty, his vows as an Ōbaku Zen cleric and, echoing Tanaka Chigaku, who is discussed in detail in Chapter Eight of this book, to deny the very possibility of Buddhist clerical ordination in the twentieth century. Along with numerous other clerics and scholars, ranging from the Tendai cleric Ueda Tenzui to D.T. Suzuki, the writings of these reformers and Buddhist intellectuals demonstrate the degree to which the related issues of the precepts and clerical marriage were on the minds of Japanese Buddhists for much of the twentieth century. As I suggest in the concluding chapter of this book, the tacit acceptance of clerical marriage by the various renunciant Buddhist denominations in Japan left these organizations with a variety of unresolved doctrinal and practical issues. Since 2001, when the hardcover edition of this book was published, one can find a significant number of publications, particularly in Japanese, concerned with the role of women and temple families in temple life. As recently as January 2010, the Buddhist newspaper Bukkyō taimusu carried a series of articles discussing gender equality for temple wives and nuns within the Sōtō denomination. A stream of books published by working groups of temple wives, nuns, female temple incumbents, and progressive male clerics, for example, Bukkyō to jendā: xx preface to the paperback edition Onnatachi no nyoze gamon and Jendā ikōru na Bukkyō o mezashite, have also been published as part of the effort to transform ingrained discriminatory attitudes towards women—especially temple wives and female clerics—in temple Buddhism. The continued production of this genre of Buddhist literature highlights the fact that, at the start of the second decade of the twenty-first century, Japanese Buddhists still wrestle with the implications of changes in clerical marriage policy wrought within the Buddhist community at the end of the nineteenth. In the process of publishing the hardcover edition of Neither Monk nor Layman, I inadvertently forgot to acknowledge several individuals who assisted me in research or revising the manuscript for publication. I am pleased that the appearance of the paperback edition of the book provides me an opportunity to make amends for my previous oversight by thanking Andrew Bernstein and John Lobreglio, both graduate students at the time, for their careful reading of and thoughtful comments about the manuscript. I also am grateful to Kawahashi Noriko, a scholar of Japanese religion and Sōtō temple wife, for having shared sources and stories about women and temple life that would otherwise have been inaccessible to me. Richard M. Jaffe Chapel Hill, North Carolina ...

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