Copyrighted Material

Total Page:16

File Type:pdf, Size:1020Kb

Copyrighted Material Index Note: Page numbers in italics refer to Figures; those in bold to Tables. Abe Mika, 120 Asukadera (Hōkōji), 23, 31–2, 39n18, 39n19, Abé, Ryuichi, 62, 70, 78, 79, 109, 122, 156 39n21, 47, 49, 50, 64 Abe Yasurō, 97, 126n22, 165n19 Asukadera Daibutsu, 34 adashikuni no kami, 14, 22 Atsuzoshī , 108 Agon shū, 236–7 Aum Shinrikyō, 237 Agui, 113 Ayahito no Yabo, 32 ajari, 77, 78 Ajaseo-kyō ,̄ 58 Baisaō, 189 akunin shokī, 118 baitoku, 174 amadera, 39n17 bakufu, 124, 136, 210 Amaterasu Ōmikami (alt. Tenshō Daijin), Bankai, 155 152, 219 Barnes, Gina, 37n1 Ambros, Barbara, 185, 192, 243, 245 basara, 164 Amida, 76, 78, 92–7, 99–102, 107, 112–14, Bauer, Mikael, 108 117–20, 140–142, 179, 190, 221, Best, Jonathan, 39n16 244, 249 betto,̄ 107 ancestral founders (soshi, kaiso), 115, 135, Bidatsu Tennō, 23, 24 144, 151, 160 biku, 64 ancestral-founder faith (soshi shinko),̄ 135 bikuni, 64 Anyōji, 147 Birushana, 59 Aryadeva, 57 Bishamonten, 120 Asahara Shōkō, 237 biwa hoshī , 180 Asai Ryōi, 190 Biwako, 68, 155 Ashō, 154 COPYRIGHTEDBlum, MATERIAL Mark, 139, 177 Aston, W.G., 25, 50, 51 bodaiji, 176 Asuka, 24, 49, 53, 72 Bodiford, William, 123, 145, 147–8, 159, Asuka Buddhism (bukkyo),̄ 24, 26, 28–36, 176, 199 39n17, 39n19, 39n20, 53, 72 Bokkō-kutsu (Ch. Mogao-ku), 27 women and, 32 bomorī , 162–3 A Cultural History of Japanese Buddhism, First Edition. William E. Deal and Brian Ruppert. © 2015 William E. Deal and Brian Ruppert. Published 2015 by John Wiley & Sons, Ltd. 0002495043.indd 287 3/13/2015 7:46:10 AM 288 Index Bongaku shinryo,̄ 221 Chūron, 57 Bonmokyō ,̄ 73 chūshakugaku, 197 bonno ̄gusoku, 118 Chūsonji, 116 bosatsukai, 65, 72 Cogan, Gina, 201 Bowring, Richard, 62 Collcutt, Martin, 144, 146–7 Breen, John, 96, 127n30, 152, 211 Como, Michael, 29, 38n10, 38n15 Bukkōji, 140 Bukkyo ̄katsu ron, 217 Dai-no-kawago, 108 Bukkyō Seito Dōshi Kai, 214 Daianji (Daikan Daiji), 49, 56, 64, 81 Bukkyo ̄toitsū ron, 221 Daibirushana-kyo,̄ 73 Bunchi, 200–201 daibutsu, 34, 59, 183 burakumin, 239 Daifukuji, 147 busshi, 34, 36 Daigaku, 76 bussho,̄ 239, 245 Daigoji, 2, 7, 10, 79, 107, 116, 135, 139, butsudo,̄ 21 143, 155, 157, 173, 181, 182, 185, 197, byakugo,̄ 36 202n8 Byōdō’in (Uji) 100, 106, 109, 112, 116, Daigo Tennō, 79 126n24, 155; daigongen, 183, 187, 196 Uji Hōjō’in, 158 Daihannyakyo,̄ 93 Uji-no-hōzō, 106 daijin zenji, 65 Daijo ̄bussetsu ron hihan, 221 Chang’an see Chōan daijodaijin̄ zenji, 65 Chanoyu, 189 Daijō’in, 140, 173 Chigi (Ch. Zhiyi), 72, 73, 76, 124 Daikakuji, 157 Chikotsu Dai’e, 147, 156 Daikan Daiji see Daianji Chikū, 200 daikanjin-shiki, 112, 191 China Sea interaction sphere, 14–15, 18, 54 Daikokuten, 191 chingo kokka, 55, 68 daimoku, 107, 124, 164n1, 234 Chinkai, 117 daimyo,̄ 175, 180, 211 Chinzei, 94, 137, 139 Dainichi, 59, 64, 78, 99, 156, 158, 244 Chion’in, 138 Dainichikyo,̄ 76 chishikiyui, 59 daio ̄see Great King(s) Chōan (Ch. Chang’an), 19, 31, 55 daishi, 72, 75, 76, 95, 182, 191–2, Chō’e, 7, 181 202n12, 246 Chōen, 139–40 Daishidō, 246 Chōfukuji, 116 Daishi go-nyūjo ̄kanketsu ki, 95 Chōgen, 110, 112, 117, 153, 165n12 Daishōji, 198 Chōken, 113, 127n28 daisojō,̄ 64 Chōnen, 109 Daitokuji, 116, 146, 176, 187 Chōsai, 139 Daiyūzan, 196 Chōsen’in, 200 dangi, 154, 159, 190, 202n11 Chōzen, 193 danka seido see jidan seido Chūgūji, 162 Danna, 91, 176 Chūhō Myōhon (Ch. Zhongfeng Mingben), danrin, 8, 197 188 darani (Daranisuke), 157, 197 0002495043.indd 288 3/13/2015 7:46:10 AM Index 289 Deal, William E., 13, 14, 22, 30, 35, 47, 50, Emyō, 47 52, 91 En no gyōja, 180 den, 93–5, 126n25, 159, 166n20, 210 Enchin, 75, 76 Denbō’e, 89 Endon kanjin jūhokkai zu (Ch. Yuandun Dharmaksema, 51 guanxin shi fajie tu), 164 Dharmapala, 56 Engakuji, 145, 147, 220 dharmas, 57, 101 engi, 19, 31, 34, 39n19, 66, 150, 162, 238 Dobbins, James, 115, 118–19, 141 ennen, 100 Dōgen, 8, 123, 139, 145, 148, 153, 165n6, Enni Ben’en, 112, 122, 144, 147–8, 153, 156 165n12, 198–9 Ennin, 75, 76 shikan taza and shinjin datsuraku, 123 Enryakuji, 5, 7, 72–76, 88, 93, 105, 108, 115, Shōbō genzō, 198 117, 127n30 dogyō ̄ninin, 247 Enryakuji gokoku engi, 105 doirī, 245 ensei, 119 Dōja Chōgen (alt. Dōsha Chōgen, Ch. Enshōji, 200 Daozhe Chaoyuan), 187 Erin, 47 Dōji, 19, 24, 38n8, 62–3 Eryō, 88 dojō,̄ 119, 140, 163, 175 Eshi, 47 Dōkō, 180 Eshin see Genshin Doku jinjako ̄bengi, 189 Esoteric Buddhism (mikkyo),̄ 4, 6, 61, 62, Dōkyō, 55, 65, 66, 68, 82, 84 70, 71, 88, 92, 113, 115, 121, 124, Dolce, Lucia, 152, 160 126n15, 136, 139, 141, 142, 144, 160, Dōryō Daigongen, 196 164, 164n1 Dōsen (Ch. Daoxuan), 63 Ennin, Enchin and, 75–6 Dōshin, 140 Kogi Shingon, 7, 185, 202n8 Dōshō, 63–4 Kūkai and, 75, 76–9 doshu,̄ 121, 137, 180, 182 Saichō and, 73, 74, 75 Dōsōkaku (C. Daosengge), 60 Shingi Shingon, 7, 185, 202n8 Dōtō, 47 Shingon lineages (Shingon Mikkyō), Dunhuang see Tonkō 76–9, 92, 95, 98, 99, 105, 106–9, 154–7, 159, 236 e, 142 Shintō lineages and, 137, 151, 153, 194 Eben (K. Hyep'yon), 32, 39n22 Tendai esoteric Buddhism (Taimitsu), 75, Edo, 7–8, 143, 163, 171–2, 177, 183–201, 92, 106, 160 209–11 waka and, 149 Eiga monogatari, 101 Zen lineages and, 144–5, 147, 149, 199, Eight Lotus Sūtra Lectures, 89, 91, 93, 201, 202n10 97, 174 e-toki, 99, 163 Eihei shingi, 198 Eubanks, Charlotte, 99 Eji, 27 Eun, 47 Ekan, 30 Eison, 122–3, 145, 154, 162, 199 Farris, William Wayne, 60, 68 e-maki, 120–121, 126n18 Faure, Bernard, 80, 145, 148, 161, 163, 164 Emptiness (J. kū), 57, 90, 100, fuda, 120 179, 238 Fudaraku Jōdo, 97 0002495043.indd 289 3/13/2015 7:46:10 AM 290 Index Fudō (Fudō myōō), 192, 245 Genji kuyō, 103 Fujaku, 200 Genji monogatari, 103 Fujieda Akira, 38n13 Genko ̄shakusho, 144, 147 Fujiwara (Fujiwara hokke), 4, 45–6, 49, 56, Genmei Tennō, 49, 55 62, 71, 76, 87, 88, 90, 91, 96, 100, 102, Genpi sho,̄ 182 105, 106, 107, 108, 109, 111, 112, 114, genpo,̄ 67 127n27, 156 Genrusho ̄(Jodō homon̄ genrusho),̄ 139 Fujiwarakyō, 49 Gensei, 199 Fujiwara no Atsumitsu, 114 Genshin (Eshin Sugiu-ryū), 91–2, 109, 139, Fujiwara no Michinaga, 95, 101, 106, 109 160, 177 Fujiwara no Michinori, 108, 111, 113, 117 Genshō Tennō, 63 see also Shinzei genze riyaku, 33, 39n23, 236 Fujiwara no Moronaga, 105 genzokuso,̄ 39n22 Fujiwara no Morosuke, 90 gesu, 7, 180 Fujiwara no Tadahira, 90 Gien, 197 Fujiwara no Takamichi, 105 Gijō (Ch. Yijing), 19, 51, 63, 78 Fujiwara no Tameaki, 149 Gikai, 155 Fujiwara no Teika, 149 giki, 92 (Ch. yigui) Fujiwara no Toshinari, 105 Gion, 158 Fujiwara no Yorimichi, 100, 109 Gishi-wajin-den (Ch. Wei-zhi wo-ren-chuan), Fujiwara no Yorinaga, 114 38n6 Fujiwara Seika, 187 gishiki sho, 88 fuju fuse, 178 go ̄(Skt. karma), 66 fukaku, 151 Go-Fukakusa’in Nijō, 98 Fuke shū, 186 Go-Mizuno’o, 200 Fukko Shintō 210 Go-seibai shikimoku, 172–3 Fukuda Gyōkai, 213, 216 go-shichinichi mishiho, 77, 96, 174 Fukuryō, 47 godaiji, 49 fumikura, 187 goganji, 79, 104 Furukawa Rōsen, 214 Gogatsu tsuitachi kyo,̄ 58 Fuso ̄ryakki, 19, 21, 48, 125n7 goho,̄ 67 Futaba Kenkō, 52, 63 goho ̄ikki, 214 gohonzon, 234 gakuryo, 137 Gokē shidai, 106 Gangōji, 31, 39n19, 49, 56, 57, 80 gokoku zuho,̄ 69 Gangojī garan engi (Gangojī garan engi narabi Gokuraku Jōdo, 92 ni ruki shizai cho),̄ 19, 31, 34, 39n19 Gokurakuji, 116, 122 Ganjin, 64, 99, 121 Gongen-sama, 184 ganmon, 113 Gozan (Gozan-ban), 146–8, 177 Ganto (K. Hwando), 31 Grapard, Allan, 96, 165n16 garan, 103 Groner, Paul, 70, 75, 82, 90, 123, 160 garan bukkyo,̄ 18 Gufukuji, 48, 49 gasan, 99 Gukan sho,̄ 105 Gedatsukai, 236 Gushi, 63 gekokujo,̄ 164 Gyōga, 181 0002495043.indd 290 3/13/2015 7:46:10 AM Index 291 gyojā, 180, 244–5 hinin (shukuhinin), 122, 159 Gyōki, 53–4, 55, 59, 63–4, 92, 99, Hiraizumi, 100, 114 112, 181, 192 Hirata Atsutane, 194, 210 Gyōnen, 139 Hoben̄ (hoben̄ kedo), 73, 100, 118 gyonin̄ , 7, 180 ho’ē (e), 48, 50, 99, 104, 126n15, 142 hoī, 145 Hachiman daibosatsu, 66, 96, 152 Hojō ̄ki, 112–13 Hafuribe, 151 Hōjō Sadatoki, 141, 146 Hagaji, 182 Hōjō Tokimune, 159 Haguro, 185 Hōjō Tokiyori, 147 haibutsu kishaku, 213 Hōjōji, 100 haja kensho,̄ 216 Hokekyo ̄see Lotus Sūtra Hakamaya Noriaki, 238–9 Hokekyo ̄jikidan sho ̄see Lotus Sūtra Haku Kyoi (Ch. Baijuyi), 102 Hokke genki, 91, 93 Hakuhō, 45, 48, 50, 53, 54, 55, 72 Hokke hakkō’e see Eight Lotus Sūtra Hakuin Ekaku, 188 Lectures Hamurogumi, 191 hokke hijiri, 91 Harada Masatoshi, 144–6, 148, 149, 177 Hokke mandara, 160 Hardacre, Helen, 211, 212, 223, 232, 248 Hokke metsuzai no tera, 58 Hasedera, 89, 116, 155, 173, 246 Hokke shū (Hokke Shintō), 141, 152, 164n2 Hasshū, 70, 177 Hokke zanmaidō, 99 Hata, 22, 28, 34, 38n10, 48 Hokkeji, 89, 116, 161–2 hatto, 8, 184, 197 Hōkōji (Kyoto), 183 see also Asukadera Hayami Tasuku, 39n17, 52 Hōkoku Daimyōjin, 183 Hayashi Makoto, 185, 186, 220 Hokuriku, 141, 175 Hayashi Razan, 187, 189 Hōkyōji, 198 Hayashi Yuzuru, 120, 121 hon-matsu (hon-matsu seido), 176, 185 Heiankyō, 68–9, 72, 73, 76, 77, 87–8, 92, 93, Honcho ̄shinsen den, 95 100, 101, 105, 106, 108, 113, 114, 161 Hōnen, 117–21, 124, 137–9, 141, 163, 165n6, Heijō (K.
Recommended publications
  • Buddhism in America
    Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper.
    [Show full text]
  • HONEN SHONIN and the PURE LAND MOVEMENT by Edmund Theron Gilday B.A., University of Wisconsin, 1973 a THESIS SUBMITTED in PARTIA
    HONEN SHONIN AND THE PURE LAND MOVEMENT by Edmund Theron Gilday B.A., University of Wisconsin, 1973 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES DEPARTMENT OF RELIGIOUS STUDIES UNIVERSITY OF BRITISH COLUMBIA We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA March, 1980 (c) Edmund Theron Gilday, 1980 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be al1 owed without my written permission. Department of Religious Studies The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 ii ABSTRACT In this study of Honen Shonin and his relation to the institutionali• zation of an independent Japanese Pure Land school, I have attempted to isolate the religious and doctrinal issues which affected the evolution of Pure Land salvationism in general and Japanese Buddhism in particular. The background for this:analysis is provided in Part One, which is a discussion of the religious background to Honen and his ideas, and a summary.of the immediate historical and religious circumstances, put of which Honen's Pure Land soteriology emerged. Part Two consists of a detailed analytical description of the Senchaku^shu (jff/jf )? Honen's major dissertation on Pure Land doctrine.
    [Show full text]
  • Zen Is a Form of Buddhism That Developed First in China Around the Sixth Century CE and Then Spread from China to Korea, Vietnam and Japan
    Zen Zen is a form of Buddhism that developed first in China around the sixth century CE and then spread from China to Korea, Vietnam and Japan. The term Zen is just the Japanese way of saying the Chinese word Chan ( 禪 ), which is the Chinese translation of the Sanskrit word Dhyāna (Jhāna in Pali), which means "meditation." In the image above one sees on the left the character 禪 in Japanese calligraphy and on the right an ensō, or Zen circle. In Japan the drawing of such a circle is considered a high art, the expression of a moment of enlightenment by the Zen master calligrapher. The tradition known as Chan Buddhism in China, and Zen Buddhism in Japan, brings together Mahāyāna Buddhism and Daoism. This confluence of Buddhism and Daoism in Zen is most obvious in the Chinese script on the left which reads: "The heart-mind (xin 心) is the buddha (佛), the buddha (佛) is the path (dao 道), the path (dao 道) is meditation (chan 禪)." The line is from a text called the Bloodstream Sermon attributed to the legendary Bodhidharma. An Indian meditation master, Bodhidharma had come to China around 520 CE and in time would come to be regarded as the first patriarch of Chan Buddhism. In Bodhidharma’s Bloodstream Introduction to Asian Philosophy Zen Buddhism Sermon (in the Chan Buddhism online selections) it is evident that Bodhidharma had absorbed something of Daoism after he came to China. The Mahāyāna Buddhist teachings that are most evident in Bodhidharma’s text are the teachings of emptiness (Śūnyatā) from the Prajñāpāramitā Sūtras as well as the notion of the buddha-nature (dharmakāya) that is part of the Mahāyāna teaching of the three bodies (trikāya) of the Buddha.
    [Show full text]
  • UCLA Electronic Theses and Dissertations
    UCLA UCLA Electronic Theses and Dissertations Title Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries Permalink https://escholarship.org/uc/item/90w6w5wz Author Carter, Caleb Swift Publication Date 2014 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Asian Languages and Cultures by Caleb Swift Carter 2014 ABSTRACT OF THE DISSERTATION Producing Place, Tradition and the Gods: Mt. Togakushi, Thirteenth through Mid-Nineteenth Centuries by Caleb Swift Carter Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2014 Professor William M. Bodiford, Chair This dissertation considers two intersecting aspects of premodern Japanese religions: the development of mountain-based religious systems and the formation of numinous sites. The first aspect focuses in particular on the historical emergence of a mountain religious school in Japan known as Shugendō. While previous scholarship often categorizes Shugendō as a form of folk religion, this designation tends to situate the school in overly broad terms that neglect its historical and regional stages of formation. In contrast, this project examines Shugendō through the investigation of a single site. Through a close reading of textual, epigraphical, and visual sources from Mt. Togakushi (in present-day Nagano Ken), I trace the development of Shugendō and other religious trends from roughly the thirteenth through mid-nineteenth centuries. This study further differs from previous research insofar as it analyzes Shugendō as a concrete system of practices, doctrines, members, institutions, and identities.
    [Show full text]
  • Buddhist Bibio
    Recommended Books Revised March 30, 2013 The books listed below represent a small selection of some of the key texts in each category. The name(s) provided below each title designate either the primary author, editor, or translator. Introductions Buddhism: A Very Short Introduction Damien Keown Taking the Path of Zen !!!!!!!! Robert Aitken Everyday Zen !!!!!!!!! Charlotte Joko Beck Start Where You Are !!!!!!!! Pema Chodron The Eight Gates of Zen !!!!!!!! John Daido Loori Zen Mind, Beginner’s Mind !!!!!!! Shunryu Suzuki Buddhism Without Beliefs: A Contemporary Guide to Awakening ! Stephen Batchelor The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation!!!!!!!!! Thich Nhat Hanh Buddhism For Beginners !!!!!!! Thubten Chodron The Buddha and His Teachings !!!!!! Sherab Chödzin Kohn and Samuel Bercholz The Spirit of the Buddha !!!!!!! Martine Batchelor 1 Meditation and Zen Practice Mindfulness in Plain English ! ! ! ! Bhante Henepola Gunaratana The Four Foundations of Mindfulness in Plain English !!! Bhante Henepola Gunaratana Change Your Mind: A Practical Guide to Buddhist Meditation ! Paramananda Making Space: Creating a Home Meditation Practice !!!! Thich Nhat Hanh The Heart of Buddhist Meditation !!!!!! Thera Nyanaponika Meditation for Beginners !!!!!!! Jack Kornfield Being Nobody, Going Nowhere: Meditations on the Buddhist Path !! Ayya Khema The Miracle of Mindfulness: An Introduction to the Practice of Meditation Thich Nhat Hanh Zen Meditation in Plain English !!!!!!! John Daishin Buksbazen and Peter
    [Show full text]
  • The Classification of Buddhism Bukkyo Kyohan
    Bruno Petzold The Classification of Buddhism Bukkyo Kyohan Comprising The Classification of Buddhist Doctrines in India, China and Japan In collaboration with Shinsho Hanayama edited by Shohei Ichimura 1995 Harrassowitz Verlag • Wiesbaden Table of Contents PREFACE ' xiii EDITOR'S INTRODUCTION xix PARTI GENERAL INTRODUCTION : 3 CHAPTER ONE Classification in General As Found in the Natural and Moral World 5 §1. Definition of the Concept of "Classification" 5 §2. Popular Classifications: Spontaneous and Conscious 6 §3. Scientific Classifications, Artificial and Natural 8 §4. Erroneous and Fallacious Classifications 22 §5. Appreciation of the Classifications 28 §6. The Classification of Religions 29 CHAPTER TWO Buddhist Classifications and Classifying Thought 33 §1. Origin and Intent of the Buddhist Classifications 33 §2. The Classificatory Concept in Buddhism Compared with that of Christianity 42 CHAPTER THREE Hon-gaku-Mon and Shi-kaku-Mon 50 §1. Buddhist Endeavours at Classification, Past and Modern 50 §2. Hon-gaku-mon: the Fountainhead of Buddhist Religiosity ; 62 §3. Hon-gaku-mon and Shi-kaku-mon Compared with Western Religious and Philosophical Conceptions 70 PART II INDIAN BUDDHISM AND CLASSIFICATION 87 CHAPTER FOUR The Original Source of Classifications in the Works of Indian Buddhist Masters 89 §1. A Contrast between Indian and Chinese Mentality as to the Principles of Classification 89 §2. Rudimentary Classifications in Ancient Indian Buddhism 90 §3. Classifications Introduced or Influenced by Non-Chinese Scholar-Monks 95 PART III CHINESE BUDDHISM: PRIMITIVE CHINESE CLASSIFICATIONS 101 vi Table of Contents CHAPTER FIVE Introduction to the Five Groups of Classification in the Namboku-cho Era 103 §1. Buddhism in the Southern and Northern Dynasties 103 §2.
    [Show full text]
  • A Garden in Uji Embodying the Yearning for the Paradise in The
    II SUGIMOTO Hiroshi A Garden in Uji Embodying the Yearning for the Paradise in the West – Byôdô-in Garden – SUGIMOTO Hiroshi Sub-Manager, Historic City Planning Promotion Section, Uji City, JAPAN 1. Creation of Byôdô-in (south-facing temple building) and a pond are located on In the Heian period (794 to 1185), Uji was developed the south-north axis extending from the Nan-mon (south in the southern Heian-kyô (present-day Kyôto) as a gate), and the pond is surrounded by the U shaped temple. residential suburb. The preceding building of Byôdô-in was Byôdô-in is significantly different in these features from the originally built in the early Heian period as a private villa for other two temples. The building style of the Phoenix Hall Minamoto no Tôru, which was later purchased by Fujiwara was taken over by Shôkômyô-in in Toba and Muryôkô-in in no Michinaga. After being bequeathed to his son Fujiwara Hiraizumi, exerting a significant impact on the development no Yorimichi, the villa was converted into a temple in 1052, of Jôdo temples in later years. which coincided with the beginning of the mappô, the age of the degeneration of the Buddha’s law. The main hall of the 2. Byôdô-in Garden villa was then renovated into a Buddhist sanctum and the It is obvious, both from records and the layout, that the Phoenix Hall (Hô-oh-dô) was added in the following year. Phoenix Hall is the main building of the Byôdô-in temple The Fujiwara clan continued expanding the building and, by complex.
    [Show full text]
  • November 2016 Amida Buddha Statue Which Rev
    Betsuin Centennial Observance and Shinran Shonin 750th Memorial Service he year: 1916. The world was in the midst of a raging war in Europe. THawaii had been a territory of the U.S. for only 16 years. Kihei Nomura, a lay Higashi Hongwanji devotee, purchased and remodeled a cottage into a chapel. In May, Rev. Shingyo Doi, from Gifu prefecture, established a temporary Higashi Hongwanji mission on Kukui street in downtown Honolulu to serve the unmet needs of a large local Japanese community. ‘wa’ Although a Higashi Hongwnji presence had already been established harmony in Waimea, Kauai, in 1899, there was no similar facility on Oahu at the time. In September 1916, the mission moved into a new building between Smith Higashi Hongwanji and Maunakea streets. Hawaii Betsuin The foundation of the Bulletin Hawaii Betsuin was made ofcial with a dedication ceremony of the Gohonzon, the November 2016 Amida Buddha statue which Rev. Doi had 11 brought from Japan. To accommodate the growing numbers Higashi Hongwanji of Nembutsu followers Mission of Hawaii and their families on Rev. Shingyo Doi (center) served as the temporary Betsuin’s first Oahu, the Betsuin minister at the Kukui St. temple. Photo from Betsuin archives At Higashi Hongwanji, we remain true to our origins moved to larger facilities on N. King street in Palama in 1921, then to the as an open Sangha, welcoming Banyan street location in 1939. Immediately following the attack of Pearl anyone who wishes to learn more Harbor on Dec. 7, 1941 and subsequent outbreak of World War II, the temple about the Jodo Shinshu was shut down and remained closed for the duration of hostilities.
    [Show full text]
  • Esoteric Buddhist Traditions in Medieval Japan Matthew D
    issn 0304-1042 Japanese Journal of Religious Studies volume 47, no. 1 2020 articles 1 Editor’s Introduction Esoteric Buddhist Traditions in Medieval Japan Matthew D. McMullen 11 Buddhist Temple Networks in Medieval Japan Daigoji, Mt. Kōya, and the Miwa Lineage Anna Andreeva 43 The Mountain as Mandala Kūkai’s Founding of Mt. Kōya Ethan Bushelle 85 The Doctrinal Origins of Embryology in the Shingon School Kameyama Takahiko 103 “Deviant Teachings” The Tachikawa Lineage as a Moving Concept in Japanese Buddhism Gaétan Rappo 135 Nenbutsu Orthodoxies in Medieval Japan Aaron P. Proffitt 161 The Making of an Esoteric Deity Sannō Discourse in the Keiran shūyōshū Yeonjoo Park reviews 177 Gaétan Rappo, Rhétoriques de l’hérésie dans le Japon médiéval et moderne. Le moine Monkan (1278–1357) et sa réputation posthume Steven Trenson 183 Anna Andreeva, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan Or Porath 187 Contributors Japanese Journal of Religious Studies 47/1: 1–10 © 2020 Nanzan Institute for Religion and Culture dx.doi.org/10.18874/jjrs.47.1.2020.1-10 Matthew D. McMullen Editor’s Introduction Esoteric Buddhist Traditions in Medieval Japan he term “esoteric Buddhism” (mikkyō 密教) tends to invoke images often considered obscene to a modern audience. Such popular impres- sions may include artworks insinuating copulation between wrathful Tdeities that portend to convey a profound and hidden meaning, or mysterious rites involving sexual symbolism and the summoning of otherworldly powers to execute acts of violence on behalf of a patron. Similar to tantric Buddhism elsewhere in Asia, many of the popular representations of such imagery can be dismissed as modern interpretations and constructs (White 2000, 4–5; Wede- meyer 2013, 18–36).
    [Show full text]
  • “Modernization” of Buddhist Statuary in the Meiji Period
    140 The Buddha of Kamakura The Buddha of Kamakura and the “Modernization” of Buddhist Statuary in the Meiji Period Hiroyuki Suzuki, Tokyo Gakugei University Introduction During Japan’s revolutionary years in the latter half of the nineteenth century, in particular after the Meiji Restoration of 1868, people experienced a great change in the traditional values that had governed various aspects of their life during the Edo period (1603-1867). In their religious life, Buddhism lost its authority along with its economic basis because the Meiji government, propagating Shintoism, repeatedly ordered the proclamation of the separation of Shintoism and Buddhism after the Restoration. The proclamation brought about the anti-Buddhist movement haibutsu kishaku and the nationwide movement doomed Buddhist statuary to a fate it had never before met.1 However, a number of statues were fortunately rescued from destruction and became recognized as sculptural works of Buddhist art in the late 1880s. This paper examines the change of viewpoints that occurred in the 1870s whereby the Buddha of Kamakura, a famous colossus of seated Amida (Amitâbha) from the mid-thirteenth century, was evaluated afresh by Western viewers; it also tries to detect the thresholds that marked the path toward a general acceptance of the idea that Buddhist statuary formed a genre of sculptural works in the fine arts during the Meiji period (1868-1912). Buddhist statuary in the 1870s It is widely known that the term bijutsu was coined in 1872, when the Meiji government translated the German words Kunstgewerbe (arts and crafts) and bildende Kunst (fine arts) in order to foster nationwide participation in the Vienna World Exposition of 1873.
    [Show full text]
  • Lecture Notes, by James Cahill
    Lecture Notes, by James Cahill Note: The image numbers in these lecture notes do not exactly coincide with the images onscreen but are meant to be reference points in the lectures’ progression. Lecture 12D: Sōgen‐ga Sōgenga, the title Iʹve given to this next section, is simply the Japanese pronunciation of Song Yuan hua 宋元畫/ 宋元画, or Song and Yuan painting. But Iʹve used it loosely for the kind of Song and Yuan paintings preserved mainly in Japan, many representing types unknown in China, and what we call Chan painting is prominent among them. I gave a seminar at U.C. Berkeley under this title, and then organized an exhibition of the same title, made up of paintings of this kind as kept in our University Art Museum, along with examples borrowed from dealers in Japan. It was a small and quiet exhibition that didnʹt get much publicity, didnʹt cost much (we had a $5,000 grant from the Society for Asian Art in San Francisco), and produced only a very modest catalog. But Iʹm still devoted to this kind of painting, which I know well from many years of making the rounds of Japanese collectors and dealers, so Iʹve devoted this section of my last lecture to it. So if this section is seen by any multimillionaire who wants to build a collection of these paintings, and maybe a museum of them, get in touch with me for some introductions and advice. For the rest of you, just enjoy them and try to pay more attention to them in the future.
    [Show full text]
  • Joseph Elacqua
    Citragupta: A Case Study in Esoteric Buddhist Appropriation1 Introduction For several decades, the Mahākaruṇā-garbhodbhava-maṇḍala2 大悲胎藏生曼荼攞, an iconographic, visual, and ritual device characteristic of Japanese Shingon 眞言 Buddhism, has been a rich source for academic scholarship on Esoteric Buddhism. First appearing in the Mahāvairocanābhisambodhi-sūtra,3 variants of the Garbhodbhava-maṇḍala are discussed in seven of its chapters as well as in a wealth of supplementary literature.4 For lack of a better term to refer collectively to these texts, I have employed the term “Garbhodbhava cycle.” Several studies relating to the Garbhodbhava-maṇḍala have blazed new trails, constructing a wholly new framework for present maṇḍala scholars. Toganoo Shōun’s 栂尾祥雲 study of maṇḍalas5 provided a crucial framework for the field of maṇḍala studies. Tajima Ryūjun 田嶋隆純 analysed both the Garbhodbhava- 1 I would like to express my deep and profound gratitude to Bernard Faure and Michael Como, each of whom provided invaluable assistance as the seeds of this project first began to sprout. I am also heavily indebted to Rolf Giebel for his unending assistance in the restoration of potential Sanskrit text titles. Sanskrit terms in this paper are romanized according to the IAST system, but with one slight variation. Rather than utilizing the Sanskrit anusvāra using the vague “ṃ” of IAST, I have elected to romanize this sound more strictly. When occurring before a plosive consonant, the anusvāra is romanized as the appropriate class nasal (ex: “saṅgraha” rather than “saṃgraha.” In all other cases—such as occurrence before non-plosives or at the end of any morpheme—the anusvāra is romanized as “ṃ.” 2 The Maṇḍala Arising from the Matrix of Great Compassion.
    [Show full text]