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Buddhist denominations, nations and leaders have been criticized by the anti-religious, by proponents of other religions and by practitioners of Buddhism itself.

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Buddhist self-criticism

Critical Buddhism is a branch of Japanese Buddhist scholarship which aims to reform Buddhism through critical examination of its practices and philosophy.

Many individual schools of Buddhism are criticized by other practitioners as spiritually insincere, including Sōka Gakkai, the Dhammakaya Movement, and participants in the Dorje Shugden controversy. The Zen priest Brian Daizen Victoria has accused Japanese Buddhist institutions of enabling the Pacific War in his book Zen at War. The San Francisco Zen Center has been one focus of controversy in the United States.[1]

Marxist criticism

The Marxist historian Michael Parenti has criticized pre-Chinese Tibet for having theocratic and feudal elements.[2] However, the current Dalai Lama has stated that he is in favor of a Buddhist synthesis with Marxist economics.[3]

Feminist criticism

Most schools of Buddhism have more rules for bhikkuni (nuns) than bhikku (monk) lineages. This has been a focus of controversy among feminists.

However, some Buddhists explain that in the time being of the Buddha, nuns have such problems like safety if they were to be ordained the same way as monks who travelled around in the forest and between cities. Thus, more rules have to be created for nuns, for instance: nuns are forbidden to travel alone. [4]

Christian criticism

Before becoming Pope, Cardinal Ratzinger criticised Buddhism in 1997 as "a spiritual self-absorption" without "concrete religious obligations". However, he was not being asked about Buddhists in general but only about Catholics who practice Buddhism.[5]

References

  1. ^ Michael Downing. Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center. Counterpoint, 2002.
  2. ^ Friendly Feudalism - The Tibet Myth
  3. ^ http://hhdl.dharmakara.net/hhdlquotes1.html
  4. ^ Women in Buddhism (English)
  5. ^ [1] "Un chrétien ne peut pas renoncer à sa connaissance de la vérité, révélée pour lui en Jésus-Christ, fils unique de Dieu. Si le bouddhisme séduit, c'est parce qu'il apparaît comme une possibilité de toucher à l'infini, à la félicité sans avoir d'obligations religieuses concrètes. Un autoérotisme spirituel, en quelque sorte. Quelqu'un avait justement prédit, dans les années 1950, que le défi de l'Eglise au XXe siècle serait non pas le marxisme, mais le bouddhisme."
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