Jaina Studies in Japan

Summary

This article surveys the state of Jainological research in Japan in the early 1970s. Although Buddhism reached Japan centuries ago, serious study of Jainism began only in the 20th century. Japanese Indologists initially encountered Jainism while studying Buddhism and Sanskrit literature; they noticed that Jain philosophical terms differed from Buddhist usage and required dedicated research. Early pioneers included scholars such as S. Tachibana and T. Takasaki, who translated parts of the Tattvārthasūtra and other Āgamas into Japanese. Post‑war economic recovery and academic exchange encouraged universities like Kyoto, Tokyo and Osaka to establish centres for Indian philosophy where Jain texts were taught alongside Buddhist scriptures. The article describes how the Eastern Institute in Tokyo collaborated with Indian scholars to publish critical editions and translations. Japanese researchers were fascinated by concepts like ahimsa and anekāntavāda and compared them with Mahāyāna ideas of compassion and emptiness. Conferences and symposia in the 1960s and early 1970s brought together Japanese, Indian and Western scholars; proceedings were published in journals such as Indogaku Bukkyogaku Kenkyū. Attention was also given to Jain art and architecture; photo exhibitions introduced Japanese audiences to temple complexes at Mount Abu, Girnar and Khajuraho. Some Japanese students pursued doctoral studies in India, learning Prakrit and Pali to read Jain scriptures in the original. Despite these developments, the article notes that Jaina studies remained a niche field in Japan, with few dedicated faculty positions. Research depended heavily on the personal interest of individual scholars and limited funding. Nevertheless, the author highlights a growing appreciation among Japanese intellectuals for the ethical relevance of Jainism, particularly its emphasis on non‑violence in an age marked by war and environmental degradation. Popular literature introduced the life of Mahāvīra and the parables from Jain canons to a general readership. The article concludes by encouraging broader institutional support and suggesting that comparative studies between Jainism and Japanese Buddhism could enrich understanding of Asian spirituality. In summarising these efforts, the article provides a valuable snapshot of how Jain thought began to enter Japanese academic discourse and hints at the potential for further cross‑cultural dialogue.