It is widely considered that the first time Buddhism was ever publicly placed before the American public was at a conference on world religions in Chicago, in 1893. An important participant was the Japanese Zen Buddhist teacher Shaku Soen. He later brought disciples to the U.S., including Suzuki Daisetsu, who was fluent in Japanese, Chinese, and English, wrote and translated many works into English, and lectured at major universities. Others opened centers to teach meditation.

The two channels of scholarship and practice laid the basis for the "meditation fever" of the 1960's. At that time, many Americans, notably the hippies, were disenhanted with their own culture and sought the help of Oriental thought. The popularity of meditation caused psychologists to be come interested, and many books and articles on Zen Buddhism appeared. The impact of Suzuki Daisetsu on American thought about Buddhism has been unequalled--up into the 1960's Japanese Zen was a synonym for Buddhism in the U.S.

Later Theravada and Tibetan Buddhism also grew in America, especially after many Tibetans fled to the U.S. because of the destruction of their religion by the Chinese Communists after 1959.

And American scholarship on Buddhism is increasingly stressed. The study of Buddhism in the U.S. preceded its belief. Indeed, many early scholars of Buddhism were not only not Buddhists, they were even Christian missionaries. Because they went to the Orient to convert people, they needed to understand Oriental culture, and began profound study of Buddhism.

The new "Oriental fever" has deepened interest, and many universities (most famously Hawaii, Berkeley, Wisconsin, Harvard, and Yale) have scholars studying Buddhism from perspectives of comparative religion, philosophy, sociology, anthropology. . . .

Since Shaku Soen, Buddhism has been in America nearly 100 years. According to the past, every time Buddhism reached a new land it would meld with the local culture, and reveal a new face. Has an "American Buddhism" been produced?

Most scholars consider it is still too early to look for an American Buddhism. Although the various schools of Buddhism have all made some adaption in the face of American culture, this does not indicate that "American Buddhism" has emerged. There has, however, been considerable accommodation already.

Although Buddhist centers in the new world have sprung up, as the saying goes, "like mushrooms after a spring rain," resplendent temples like Hsi-Lai are very rare. On the contrary, aside from replacing the images of Christ with those of Bodhisattva or Sakyamuni, all the other facilities are the same as the Christian church, and it more or less gives one the feeling of inhaling that different 'American atmosphere.'

The contents of the teachings have also obviously been adapted to local concerns. Master Yi Fa, who has a Ph.D. in philosophy from the University of Hawaii, explains that many believers expect that Buddhism will provide appropriate solutions to problems like family breakdowns, racial tension, drug abuse, juvenile delinquency, and so on. Therefore the teachers relatively rarely discuss the testimony of the ancient holy men, and discuss more often the material related to contemporary American society and daily life. Therefore the scope of teaching also includes Oriental culture and virtues. For example, Master Hsuan Hua of the Sagely City of Ten Thousand Buddhas discusses filial piety and family ethics vis-a-vis the serious family problems of the United States.

One American teacher who has studied Buddhism for decades, Jack Kornfield, discussed the distinctive features of American Buddhism in a recent book.

One example is that today Asian Buddhism still has a very clear hierarchy: temple affairs are determined by a few senior monks, and followers usually obey without question. They may not express doubt about the teacher's authority. Because the American democratic experience is quite long, Americans have a more independent character less willing to accept authority. Thus, in the future, Buddhism in America will likely see a majority decide matters, with mutual support and training in studying.

John L. McCreerg, a specialist in the folk religions of Taiwan with a Ph.D. in anthropology from Cornell University, points out that the Buddhist classics ask one to "follow dharma [Buddhist laws], not men," and have the theory of independent, autonomous self-cultivation and reflection. But in the Orient, because of the influence of "patriarchal authority" in thought, people are often meticulous about following the teacher. This is nothing like American devotees.

As for the inferior status of women devotees in Theravada Buddhism, Kornfield posits a future "feminization" of Buddhism in America. Theravada Buddhism relies mainly on men in supervising rules and in ceremonies; they even lack convents run by women themselves, which Chinese Buddhism has. American feminism will naturally extend the benefits of Buddhism to women. Kornfield believes, "This consciousness is already bringing about a softening and an opening of the Buddhist spirit."

He also notes that in his fifteen years of teaching Buddhism, the most commonly asked question is, "In a materially abundant life, how can we live the Buddhist practice?"

In the past, Asian Buddhist organizations often separated themselves from society, seeking simplicity in the forested mountains. Lay people lacked real training, and merely supported the devotees. For Westerners interested in Buddhism, they are not likely to be satisfied just being supporters of temples or the Buddhist clergy. Most hope to realize it in their daily lives.

Kornfield argues that in the future, Buddhism in America will not be "a with-drawal from the world, but a discovery of wisdom within the midst of our lives." The linking of meditation, psychology, and medicine is taken as part of this trend.

This view coincides with that of the teacher Tai Hsu, who has recently been working for a Buddhist renaissance in the ROC and expounds the view that "Buddhism should go into the secular world." Master Hsing Yun of Fu-kuang-shan Temple says, "Buddha found enlightenment among men, the future trend of Buddhism in our country will follow suit." Sangye Khadro, an American follower of the Dalai Lama, says that Buddhism will probably follow the tradition of Western religion and get involved in social service.

From these points you can see that Kornfield's "Americanization" of Buddhism is really what others consider "Buddhist modernization."

Kornfield concludes that although it took a long time for Buddhism to be integrated into mainstream Confucian thought, in North America, with rapid communications and the rapid rhythm of culture, the appearance of a new American style of Buddhism may not need centuries at all, but may take shape in just decades.

[Picture Caption]

Is this "when in Rome, do as the Romans do"?

As the image of the Buddha goes West, will the face become Westernized?

Buddhism in America still has a long way to go.

The morning bell needs a phonetic transliteration of the Chinese to make it in America.

The number of ordained American devotees is gradually rising.

As the image of the Buddha goes West, will the face become Westernized?

Buddhism in America still has a long way to go.

The morning bell needs a phonetic transliteration of the Chinese to make it in America.

The number of ordained American devotees is gradually rising.