R. L F. H,.bjto

The New Buddhism of Kamakura and the Doctrine of Innate Enlightenment

by Ruben L. F. Habito, Perlcins School of Theology, Southern Methodist University, Dallas, TX

ecent scholarship in Japanese religions has the development of Buddhist thought. This is a R called attention to the need Cor a new look at teaching which denies the dualistic opposition Kamakura Buddhism, to see beyond the inherent between such polar notions as S3J!1wa,lnirvlil)a. limitations oC many detailed studies centering on ordinary bein&'Buddha, this world/Pure Land, one or other of the religious luminaries that lived delusive passionslwisdom (or enlightenment), etc. during this period but which Cail to relate their (For concise accounts in English, see Tamura. subject with the other significant movements and 1984, 1987). II is a doctrinal srandpoint that figures of the same era, as well as to set in became influential from the la/e Heian period on pc.rspective the apologetic strain of sectarian­ and made its impact 01\ subsequent Japanese based treatments oC the founders of the major seets thought and culture, in literature, arts, etc. (Ta­ that saw their beginnings during this period. This mura, 1969) Recently it bas evoked a controversy "new look" would aim at a more comprehensive among scholars in Japan as to its orthodoxy within grasp of the period and its significance Cor the the Buddhist tradition.' whole oC Japanese religious and social history.' This article willioolc: at the worlc oC Tamura Shimaji DaitO (1875-1927) had noted as far YoshirO 01\ the influence of Tendai hoogaku shis(J back as 1926 that the new forms of Buddhism 01\ the major figures of the New Kamakura Bud­ which began during the Karnakura period oC dhism, as laid out in his worlc Kamakura Shin­ Japanese history can be seen against the backdrop Bukky(J no Kenkyii, and oCCer critical observations oCacommonmatrix deriving from Japan's Middle­ and tasks Cor further investigation.' Ancient (Chiiko) Tendai. Shimaji pointed out the It must be noted that the founders of the necessity and importance oC Curther research into Buddhist movements that saw their beginnings this particular period in the history oC Japanese during the Kamakura Period (known as the New Buddhism.' More recently, Tamura YoshiIO (1921- Karnakura Buddhism or Shin-BullyO, 10 distin­ 1989) and others have succeeded in elucidating a guish these from the "old" or established Bud­ significant element that characterizes this period, dhism which, oC course, continued 10 predominate a religio-philosophical teaching called Tendai and wield its influence on society on this and later hongaku shis(J, which we can roughly translate as periods of Japanese history') had a common back­ "the doclrine oC innate enlightenment." (See Tada, ground: HOnen (1132-1212), Shinran(1173-1262), et a1., 1973.)' In a monumental worlc that merited OiIgen (1200-1253) and Nichiren (1222-1282) all the Imperial Prize of the Japan Academy, Tamura received training Cor a considerable number of pointed out its influence upon the New Buddhism years during the early pan of their careers at Mt. of the Kamakura era (Tamura, 1965). Hiei, the center oC Buddhist learning and activity Since then the term "hongaku shis(J" has at the time. This is the basis Cor the supposition that come to common usage, characterizing what is they were exposed 10 and at least acquainted with said to be a distinctively Japanese contribution in Tendai hongaku shis(1, elements of which, as

The l'IIcif"K: World 26 New Series, No. 7, 1991 R. L F. Hobj,o

Tamura undertakes to show, are reflecled in their lived. with the HOgen and Heiji uprisings (1156- own fundamental teaching and writings. Their 1159) and the fall of the Heike (1185) IOgether particular responses to the doclrine mark out the with the consequent socio-economic and political distinctive characteristics of their own Buddhist upheavals of the time, in the foreground of con­ teaching. sciousness of the people. It was at Ibis time that the Doctrine of the Latter Days of the Dharma (tnJJpp/j­ HONEN'S RADICAL DUALISM shis6) came inlO vogue, and became influential in the thinking of the Buddhist followers of the HOnen entered ML Hiei at the age of fifteen. period. HOnen himself presupposes this doclrine in He studied the Buddhist scriptures assiduously, his own teaching of Pure Land, and proclaims the and received the appellation "Number One in inefficacy of salvation by any other means than Wisdom" for his erudition that included a mastery reliance on the salvific power of Amida' s vow, of the schools ofNara Buddhism. in addition 10 the assured by the frequent recitation of Amida's program of studies in the Tendai school offered at name. ML HieL Continuing his religious search, at the HOnen's teaching of radical dualism and the age of forty-three he came upon a work of Chinese invocation of the name of Amida as the sole means Pure Land Master Shan Tao (Kuan-Ching-shao, T. of salvation can be seen in contrast with other Pure 1753) and was led to a profound religious experi­ Land thinkers before him. RyOgen (912-985), ence lriggered by the expression "The Name of Senkan (918-983), Zenyu (909-990), Genshin (942- Amida with One Heart, One Mind" fOWld in this 1017). KakUWl (953-1007), Eikan (1033-1111), text He then left ML Hiei and began 10 propagate and Chinkai (1091-1152), coming from the Tendai Pure Land Doc1rine centered on the recitation of tradition. as well as Kakuban (1095-1143) who is the name of Amida. Finding a base at Yoshimizu counled in the Esoteric tradition, include Pure in KyolO, he attained a following among the Land elements in their teachings. In many of Ibe samurai as well as the lower classes of society at writings of Ibe above, Tamura traces the influence the time. At the age of sixty-six he came out with of the doctrine of innate enlightenment, noting his major work (Senjaku-Hongan-Nembu/su-ShU), passages affmning the connection between this setting the fOWJdations for the Pure Land Sect in impermanent world and the Pure Land. (See Japan. Tamura, 1965, pp. 475-524.) HOnen's fWldamental religious standpoint Willi lIIis radical dualism that sets in clear is characterized by the radical opposition of this opposition the phenomenal world on the one hand world of impermanence and of W1certainty and and the Pure Land on the other. HOnen makes a suffering on the one hand, and the absolute world definitive break from the monistic teachings being of the Pure Land on the other, and the single­ transmitled at ML Hiei which were influenced by minded afftnnalion of the latter based on the Tendai hOll8aku shjsfJ. HORen thus sets himself rejection and denial of the former. HOnen situates apan from the established Buddhist circles of his this absolute world in the next life, and believes day, and in so doing comes under attaclc and that one who recites the name of Amida will be met persecution from religious and secular authorities. by Amida himself at one's death and welcomed 10 The doctrine of innate enlightenment thus had a the Pure Land (raig/j-shjsli). reactionary effect on HOnen. accentuating his This radically dualistic standpoint is seen in dualistic standpoint as he separated himself from the context of the lIIlIIulwous age in which HOnen Tendai's monistic tendencies.

The Pocilic World 27 New ScriM, No. 7. 1991 R. 1.. F. HabilD

SHlNRAN AND TIIE AFFIRMATION OF next, and leads to a stance described as "the THIS-WORLDLY REALITY afftrmation of worldly reality" (genjitsu-klJlei), and further, to the afftrmation of the salvation of As one of HOnen' s loyal disciples, Shinran the most wicked of this world (Tamura, 1970, p. shared the fate of is master's persecution and exile. 49). This stance of Shinran, according to Tamura, Deepening his own religious experience in the derives from the influence of the doc!rine of innate process, Shinran arrived at a stance that goes enlightenment beyond HOnen and distinguished himself from his Second, in Shinran's writings we see the mentor in the Pure Land teaching. Shinran' s posi­ elevation of the person of shinjin as equal in stature tion, of course, merits treatment in greater derail, to the buddhas and tathagatas, and this reaffirms but the following wiD simply examine the ele­ the unity between ordinary living beings and the ments marked out by Tamura as traceable to the Buddha (nyorai-Uj(JlJ-setsu). For example, in the influence of the doctrine of innate enlightenment Leiters of Shinran, we find the following passage, and mise some questions in this regard. repeated in other places also: "The Buddhas in ten A central difference between Shinran and quarters rejoice in the setlling of this heart and his mentor HOnen given in many standard treat­ praise it as being equal to the hearts and minds of 7 ments is in the former's emphasis on shinjin , that all Buddhas. Thus, the person of true shinjin is said is, absolute reliance and trust in the "other power" to be equal to Buddhas. That person is also (of Amida's compassion). Another point of differ­ regarded as being the same as Maitreya, who is ence is Shinran' s teaching of the efficacy of even destined to become the next Buddha." (MaltiJshO,7 a single invocation of the name uttered with Shin Buddhism Translation Series, 1978) thoroughgoing shinjin for the realization of the This is related to Shinran' s view placing Pure Land. This is contrasted with Honen' s en­ shinjin on the same level as the absolute body of couragement of continued acts of invocation of the Buddha (cIharmak5ya), equivalent to suchness, Amida's namemiDions of times (hyaku-man-ben) to buddha-natnre, which is presented in the Yui­ in order to be assured of entry into the Pure Land. shinshlJ-mOll-iand thelchinen-tanen-moo-i. "Since But another key difference that ought not to it is with this heart and mind of all sentient beings escape attention is the affirmation of this-worldly that they entrust themselves to the Vow of the reality in Shinran, as opposed to Honen' s rejection dhannakil'YI'"as-compassion, this shinjin is none of this world for a Pure Land in the next. In other other than Buddha-nature. This buddha-nature is words, Shinran does not share Honen' s dualistic dharma-nature. Dharma-natnre is the dharmakiiya." view that places a defmitive break between this (YuishinshlJ-mon'i, SZS 3, p. 171) world and Pure Land, but assumes a stance that In other passages, it is indicated that Amida affIrms this-worldly reality as the locus of the is this essential body, which is also called such­ realization of the Pure Land. This afftrmative ness, buddha-nature, elc. Thus, the view of the stance is clearly visible throughout his writings, fundamental unity of Amida and ordinary living especially in the matnre writings of his eighties. beings is an element of Shinran's view of the First, Shinran leaChes the po'lSibility of the buddha-body (butsuda-kan). Such a view of unity realization of Pure Land in one shinjin-fIlled that cuts away dualistic oppositions characteristic invocation of the name of Amida. The auitude of of HOnen's teachings, distinguishes Shinran from waiting for the Pure Land in the future or after-life HOnen. According to Tamura, this standpoint is (raiglJ-shis6) comes to be problematic from another element based on the influence of the doc­ Shinran's point of view. Such a view appears to !rine of innate enlightenment undercut the dualism between this world and the

The Pacific WarJd 28 New Series. No.7, 1991 R. L F. Hobilo

The doctrine of the salvation of the wicked the tenuous nature of this connection and looks or Akunin-ShlJJd, which characterizes Shinran's into another dimension to ground Shinran's non­ teaching, is also mentioned by Tamwa as an dual standpoint, that is to the latter's existential element due to the influence of the doctrine of religious experience that leads to a thorough con­ innate enlightenment (Tamwa, 1965, p. 539). version of one's egoZen teaching. ofinnate enlightenment Nakanishi has pointed out "Practice and enlightenment are not one, accord-

The Pacific World 29 New Scriu, No.7, 1991 R. L F. H,bilD ing to the view of non-Buddhists. But in the the same (ittai)." (NBZ, v. 32, p. 112-3) 'There teaching of Buddhism, pnlctice is itself enlighten­ is no distinction between beginning, middle, and ment, and because it is practice issuing from end. Why Ihen discuss the ancient past and today?" enlightenment, even the initial resolve to seek the (NBZ, v. 32, p. 113). "As to the waves of the great Way is the embodiment of complete and perfect ocean, yesterday's waves as weUas today's waves enlightenmenL" (Iwanami, I, 65) are entirely as one and the same. The thoughts of This is also a standpoint presented in Tendai the three worlds (of past, present and future) are hongaku writings. For example, ''One who knows but this one thoughL" (NBZ, v. 32, p. 116) this (i.e., the tathlgata which is innate enlighten­ Throughout DOgen's works we find a radi­ ment = hongaku-nyom) is called saint, and one cal re-reading of certain passages from Chinese who gets lost in this truth is ordinary being. When Buddhist texts that indicate the originality of his one realizes the nondual truth-wisdom and attains religious thought and expression. For example, the wondrous threefold truth of the essence of no­ there is the classic passage affmning the inherent coming and no-going, there is no birth-death to buddha-nature in all living beings ("AU living cast off, one is enlightened as one practices." beings in their entirety possess the buddha-na­ (Tada, et aI., p. 35) ture"), which DOgen renders as "all living beings Then on the question of birth-death, DOgen and existents in entirety are buddha-nature" (Iwa­ proclaims that "it is to be realized that birth-death nami, I, p. 315). This reveals DOgen' s inner eye of is nirvana itself, and apart from birth-death there is enlightenment that enables one to see everything, no nirvana" (Iwanami, I, p. 63); ''realize only that mountains and rivers, sticks and stones, trees and birth-death is nirvana, and that there is nothing grass, as the pure embodiment of buddha-nature such as birth-death to be cast away, and there is itself. It is this inner eye of enlightenment that nothing such as nirvana to be yearned for." (Iwan­ penelrates throughout his writings and lies behind ami, III, p. 239). Such an emphasis on the unity of such expressions that tend to absolutize everything birth-death and nirvana is of course a repeated in existence as a manifestation of the highest truth theme of Tendai hongaku writings. itself. On the notion of time, DOgen teaches that Tendaihongakudocuments likewise abound "when one climbs a mountain or crosses a river, I in such absolutizations. For example, "All things am, and time is in my self. I already am, and time (dharmas) are buddha-dharma." (NBZ, v. 32, p. does not leave. If time is not in the appearance of 108). "In the world of things (dharmas) everything going and coming, Ihe time of climbing a mountain is trulh manifest, and there is nothing that is not is the This Time ofbeing time. If time preserves Ihe buddha. In facing the sky, the sky is buddha. In appearance of going and coming, there is the This facing the great earth, one faces buddha." (NBZ, v. Time of being time in my self: this is being time." 32, p. 126) (Iwanami, I, p. 152) Also, 'That which is called The juxtaposition of passages gives the Now is the This Time of people. As I Ihink of past, impression of a close affinity between DOgen's future and present, however it may take in Ihou­ basic standpoint and Tendai hongaku docttine. sands and tens of Ihousands (of years), all of Ihis However, DOgen' s explicit criticism of Ihe latter is Now, This Time." (Iwanami, I, p. 383) marks the dividing line: he is speaking from the In the Makura no S{Jshi, a Tendsi hongaku standpoint of the inner eye of enlightenment, and document, we find the following passages: 'The as one who continues to live in rigorous discipline time of the ancient past, the time of Ihe present, and and practice never ceasing to polish Ihis inner eye, the timeoflhe future, these are time that is one and and for such a one, Ihe absolutistic pronounce-

The Pacific World 30 New Scrie.t, No.7. 1991 R. L. F. Habito ments in the writings expounding the doctrine of NICHIREN'S COMPREHENSIVE VISION innate enlightenment present the danger of a BASED ON THE LOTUS SumA mistaken reading that makes one abandon disci­ pline and practice, that leads an individual into the The case ofNichiren and his relationship to naive presumption that one is already accom­ the doctrine of innaJe enlightenment presents a plished in buddhahood whether one practices or problem, as many writings attributed to him are not. This for DOgen is a reversion to the egoistic clear expositions of the doctrine itself. The authen­ standpoint, the diametric opposite of the world of ticity of these particular writings attributed to enlightenment Nichiren which explicitly expound Tendai hongaku In the GenjOklJan, he warns: ''To practice doctrine however, has been called into question and reaJize the myriad things in the univeBe (Asai,I945; Tamwa, 1965,pp. 575-651) and these putting one's self forth is delusion; to practice and writings are surmised to be compositions of enter­ reaJize oneself putting forth the myriad things of prising disciples who wrote after Nichiren' s death. the universe is enlightenment To deeply realize To take these wodcs then and to conclude from delusion is of the buddhas; to be greatly deluded in them thatNichiren taught the doctrine of innate en­ enlightenment is of ordinary beings." (lwanami, I, lightenment would then be to beg the question, and p.83) so one must exercise particular care and attention One can say from the examination of pas­ in Nichiren's case, considering issues in textual sages indicating affmity that there is a very thin and historical criticism which could determine the line between DOgen' s standpoint and that of the direction of one's findings. One can only say at this object of his criticism, in this case the doctrine of stage that there is still much to investigate and innate enlightenment, but a thin line that makes all consider in this regard, and so the most viable path the difference between delusion and true realiza­ would be flfSt to confine one's study to those tion: for DOgen this is manifested in the attitude writings that are authenticated as coming from toward practice, whereby its neglect would be a Nichiren's own hand, and proceed from there. clear indication of the reversion to an egoistic In looking over the authenticated writings standpoint based on delusion. ofNichiren, one notices the development and shift In DOgen then, affmnations of non-dua1ism of his views from his earliest writing, the Ksitai­ are to be seen as checked by this vigilance in SokushinjObursu-gi, which is very heavily under practice, whereby the proper meaning of the fol­ the influence of Esoteric teachings and tends to a lowing is to be understood: "Buddha-natw'e is the monistic standpoint, to his later works, wherein he adornment after one realizes bUddhahood." (lwa­ explicitly attacks Esoteric doctrine as erroneous nami, II, p. 110); "Although this truth is said to be and presents a confrontational stance vis-a-vis abundantly present in everyone, it does not be­ historical reality from his position as practitioner come manifest if one does not practice, and one of the message of the Lotus Sutra. One must dis­ does not attain it if there is no realization." tinguish then theearly Nichiren still under EsoIeric (lwanami, I, p. 55) and the later and mature Nichiren who comes to Tamwa characterizes this critique by DOgen full awareness of his mission as prophet of the as a reversion to a dualistic standpoint, but quali­ Lotus SutnJ, and the dividing line can be set with fies this by saying that it is due to DOgen' s the Sado exile, wherein he is deepened in his characteristic emphasis on the concrete UisIJ-shugi) religious experience and confumed in his mission which is to be seen in con1l8St with the Tendai in the context of persecutions and worldly tribula­ hongaku position of idealistic monism. (1965, p. tions. (Tamura, 1965, p. 589) 567)'

Tho PacUJC W... 1d 31 Now Sedu, No. 7, 1991 R. L 1-: H.bi",

Thus, we find the early Nichiren employing deepen his understanding of his mission as a vocabulary common with writings of the doctrine religious reformer based on the implemenlalion of of innate enlightenment. For example, "when we the true Dharma in the social and political spheres attain the enlightenment of the LoIus, we realize of life, and to realize that historical realities stand our body of physical-mental existence of birth­ in starlc contrast to such an ideal, the untenability death to be no-birth and no-death. II is the same of an unqualified monism becomes manifest, and with the land. This land, with its cows, horses and thus he likewise heaps criticism against the monis­ six realms of beings are all buddhas. Grass and tic Esoteric doctrine in which he had been nurtured trees, the sun and moon are all the boly sangha. As in his early years. it says in the sutra, these things dwell in the dharma In sum, Tamura points to textual evidence rank, and the forms of the world are etemaIJy for TendBi hongaku influence on early Nichiren, pervading." (NIB, 1, 14) 'The enlightenment of the and proposes a set of critical norms for examining Lotus Sutra is this: to realize that this land and our the authenticity of many writings still under dis­ body and the body-memorial (§IrinI) of the putebasedonhislarerbreakwithmonism. Tamura's Tathagata-SiDcyamuni are one." (NIB, I, \5) thesis can be summarized as follows: "we must II is significant to note that Nichiren 's home distinguish the early Nichiren, still susceptible to temple, Kiyozumi, where he fu-stentered monastic the influence of the doctrine of innate enlighten­ orders, began his Buddhist learning, and inaugu­ ment, and the later Nichiren, tempered by his ex­ rated his public mission, is a temple in the Taimitsu periences of persecution and failure and led to a line, i.e., transmitting Esoteric doctrine in the confrontational stance with worldly realities and Tendai tradition, and that early in his training at the yet still fired with his mission ofsocial reformation age of seventeen he had hand-copied the based on the Lotus Sutra. In the latter, marked off Entaragishii, an early worle propounding the doc­ by the Sado exile, Nichiren moves away from a mne of innate enlightenment. (Ibis hand

The P>cifie w... 1d 32 New Scriu. No. 7. 1991 R. L F. H>bj,o

Nichiren's life remains a question calling for fur­ on the importance of practice. For Tamura this is ther investigation beyond Tamura's overly sim­ a "regression" into dualism, as it makes distinc­ plistic schema. Ienaga (1963) raised relaled issues. tions between delusion and enlightenment, prac­ tice and non-practice, elc. CONCLUDING SUMMARY; UNDERSTAND­ Nichiren is presented in two phases, an ING KAMAKURA BUDDHiSM early phase still subject to Tcndai hongsku influ­ ence where he makes pronouncements revealing a With his work Kamskuni Shin-bukkylJ­ monistic standpoint, and a later phase rejecting shisIJ no Kenkyii, the late Tamura Yoshirll has monism and reverting to a standpoint placing made a significant contribution towards a better historical and social realities as in tension and understanding of a set of ideas that served as a opposition with the absolute world, a phase pre­ background which influenced the movements in cipitated by the failure of his endeavors and the the period which we can call the watershed of persecution he received from the authorities. The Japanese religious history. In this opus, after distinction of these two phases is presented by Tamura traces the stages of the development of Tamura as a base for a critical norm for considering Tcndai hongsku shisIJ and describes its character the authenticity or inauthenticity of many wodes as absolute monism that is taught, transmitted and attributed to Nichiren, in tracing terms of alleged propagaled at Mt. Hiei, he goes on to examine the Tendai hongsku influence and examining these in founders of the New Buddhist movements of the the light of the purported period in which they were Kamakura period in terms of their relationship to written. this doctrine. Tamura's schema attempts to elucidate the First, HOnen is presented as having reacted philosophic-religious standpoints of the Kamakura against it, "regressing" into a dualism centered on founders and examines their particular Buddhist the opposition between this world and the Pure teachings in terms of an interplay of monism­ Land. dualism, with the doctrine of innate enlightenment Shinran is pictured as having overcome as the reference point on one pole, and the particu­ Honen's dualism due to Tendai hongsku influ­ lar founder's attitude toward historical and worldly ence, and arriving at a True Pure Land standpoint realities on the othel'. Such a schema allows for that positively alfums worldly reality, reflected in comparison and contrast based on a common aspects of his teaching such as the rejection of framework, and certainly helps in situating these n1iglJ-shisIJ or the after-death event of meeting major figures in relation with each other in the light with Amida; the nyonli-UldlJ-sc/su or doctrine of of this framework. equality between buddha and ordinary beings; the However, such a schema tends to oversim­ skunin-shllki-sclsu or the affumation of the pri­ plification, and would gloss over significant fac­ macy of the salvation of the wicked; and jincn-hlini tors underlying the particular teachings of the or natura1ity in action. In short, these key aspects founden which point us back, on the one hand, to that bring out Shinran's originality are attributed their primal religious experience (see for example by Tamura to Tendai hongsku influence. Nakanishi), and their grappling with and their DOgen is described as presenting a view in stance vis-a-vis social and historical realities of many ways similar to that of the doctrine ofinnate their time in the light of this primal experience, on enlightenment, in his alfumations of non-duality the other. of birth-death and nirvana, in his teaching on Further investigation into the above Kama­ being-time, etc., but he criticizes the doctrine of kura figures on the relationship of these two innate enlightenment based on his own emphasis aspects, i.e., their primal religious experience, on

The Pacific Worlei 33 New Seria, No.7, 1991 R. L F. H.bito the one hand, and their stance vis-a-vis social and Toshio, Nihon Chii.sei no KokkB to Shiiky(J, Iwa­ historical realities, on the other, are called for, to nami Shoten, 1975, and Nihon Chii.sei no Shakai throw greater light on the question of the unique toShiiky(J, Iwanami Shoten, 1990; Takagi Yutaka, contribution as well as underlying commonality Kamakuta Bukky(J-shi Kenkyii, Iwanami Shoten, (i.e., as Buddhist teaching) of these Kamakura 1982; 000 Tatsunosuke, Kamakuta Shinbukky(J masters. (As one example of an investigation into Semtsu-ron, Yoshikawa K!!bunkan, 1982; Sail! this relationship between religious experience and Hiroo, Nihon Chasei no Kokka to Bukky(J, stance vis-a-vis social and historical realities, see Yoshikawa K!!bunkan, 1987; Matsuo Kenji, Fulaba, 1970.) Kamakuta Shinbukky(J no Seiritsii - Nyiimon More recent studies are shedding further Girei to Soshi Shinwa, Yoshikawa K!!bunkan, light on the Kamakura period in terms of a socio­ 1988; Sasaki Kanru, Chasei KokkB no Shiiky(J religious history, i.e., on the interconnection be­ K(Jw - Taisei Bukky(J to Taiseigai Bukky(J no tween the socio-political, economic and cultnraI S(Jkoku, Yoshikawa K!!bunkan, 1988; Takagi elements of the period and the religious ferment Yutaka, ed., Ronshii Nihon Bukky/}-shi 4: Kama­ and development that left its marlc: on subsequent kura Jidai, Yiizankalcu, 1988. phases of Japanese history. Tamura's work pr0- 2. Shimaji Daill!, ''Nihon Ko-Tendai Ken­ vides one point of consideration in elucidating a kyii no Hitsuy!! wo Ronzu," Shis(J ,vol. 60 (1926). mode of thinking (the doctrine of innate enlighten­ Cited in Tamura, 1965, p. 370. ment) that was of crucial influence in the religious 3. An English article of Tamura (1984) circles of the era, in mapping out its roots in Bud­ translates the term with the awkward "Original dhist doctrinal history through India and China, Awakening Thought;" "Inherent enlightenment" and pointing out the distinct contribution of in­ and "innate awakening" have also been used for digenous characteristics in its development and hongaku.. full flowering on Japanese soil. 4. HakamayaNoriaki, Hongaku-shisi1Hihan, Tendai hongaku shis(J or the doctrine of Daiw Shuppan, 1989, Hihan Bukky(J, Daiz!! innate enlightenment, hailed by Tamura as the Suppan, 1990, and Matsumoto Shir!!, Engi to Kii: "climax" or apex in the development of Buddhist Hongaku-shis(J Hihan, Daiw Shuppan, 1990, are thought, is thus referred 10 by him as a unique collections of articles by two young scholars Japanese contribution to Buddhism. However, critical of various themes of hongaku shis(J which whether it is uniquely Japanese, (or for example, have provoked discussion and debate in Japanese whether it reveals a common tendency with other academic circles. Recently a popular-oriented esoteric traditions in different cultnraI and geo­ Buddhist monthly devoted a special issue on this graphic contexts), and whether it is indeed Bud­ debate, with articles by academics and journalistic dhism or an aberration of it, are questions now writers as well. (See Agama, vol. 118, February raised by younger scholars, and are ongoing issues 1991.) in Japanese academic circles. (Cl Hakamaya, 5. I am personally deeply indebted to the 1989,'0 1990, and Matsumoto, 1990) late Professor Tamura, and grateful for the privi­ lege of having been able to attend his seminars on FOOlNOTE Tendai hongaku shis(J for several years during the early to mid-seventies at Tokyo University and to 1. Among recent studies which deserve have received his personal guidance. mention are Ozumi Kazuo, "Kamakura Bukky!! to 6. I find that the distinction between "new" sono kakushin undO," Iwanami KI1za Nihon Reki­ and "old" is still a viable framework in talking of shi ,5: Chii.sei. Iwanami Shoten, 1975; Kuroda Kamakura Buddhism, (James H. Foard, "In search

The p.ciJjc World 34 New Series, No.7, 1991 R. L. F. Habj,o of a Lost Reformation: A Reconsideral.ion of Kamakura Buddhism," Japanese Journal of Reli· REFERENCES gious Studies, Dec. 1980:7/4,261·291 notwith· standing) 10 distinguish the religious movements Asai YOrio. Nichiren ShlJninKyOgaku noKenlcyi1. which originated during this period which came 10 Heirakuji Shoten, 1945. be significant sociological entities ("sects" in the Futaba KenkO. Shinran no Kenkyil -5hinran ni proper sense) in 1ater periods of Japanese history. okerJu Shin 10 Relcishi. Kyoto: Hyakka-en, Kuroda, 1975 (cf. note I, above) makes significant 1970. points in reevaluating the continuity and prevail· HakamayaNoriaki. Hongaku·shisOHihan. Tokyo: ing influence of the "old" Buddhism, correcting DaizlI, 1989. stereotyped pictures of the "New Buddhism" pre. ____--. Hihan BukkyO. Tokyo: DaizO, sented with sectarian biases. 1990. 7. Standard English translations use the Hirota, Dennis. "Breaking the Darlcness: Images word "faith," but I follow Hirota (1991) in simply of Reality in the Shin Buddhist Path," rendering shinjin 10 mean that attiblde of entrust· Japanese Religions, 16/3 (1991). ing oneself totally 10 Amida's vow. Ienaga SaburO. Chilsei BukkyO Shisl}.shi Kenkyii. 8. I am grateful 10 Dr. Alfred Bloom of the Kyoto: HOzllkan, 1963. Instiblte of Buddhist Studies, Berkeley, California, Matsumoto ShirO. Engi 10 Kii: Hongaku-shisO for calling my attention 10 Nakanishi's paper. Hihan. Tokyo: DaizlI, 1990. 9. Since Tamura's work, a significantSbJdy Nakanishi Chikai. "Shinran ni okeru Hongaku to examining the influence of Tendai hongaku shislJ Jitsuzon no Mondai," Shinshiigaku 36 on DOgen has been published by Yamauchi (1967). Shun 'yil, entitled IXJgen Zen 10 Tendai Hongaku Tada KOryil, el aI. Tendai Hongaku·lOtI. Nihon· HOmon, Daizll Shuppan, 1985. The inquiry is also ShisO Taikei. Iwanami Shoten , 1973. taken up by Ikeda Rosan, IXJgen·gaku no YOran, Tamura YoshirO. Kamakura Shin·bukkyO shisO no DaizlI Shuppan, 1989. kenkyii. Heirakuji Shoten, 1965. 10. Cf. a review by Paul Swanson, Japanese _____. Nihon bukkyl}.shi nyiimon. JournalofReligiousSwdies, vol.17/1,199O,foran Kadokawa sensho, 1969. introduction 10 the discussion generated in Japa. _____. With Umehara Takeshi. BuklcyO nese academic circles. no shislJ 5. Zeltai no Shinri (Tendai). Kado­ kawa shoten, 1970. ABBREVIATIONS OF TEXTURAL SOURCES _____. "Critique of Original Awaken· ing Thought in ShOshin and DOgen," Japa· Iwanami SMMgenzij, 3 vols. Ed. by EIll SokuO, nese Journal of Religious SWdies 11/2·3 Iwanami Bunko, 1942. (1984). NBZ Dai Nippon BuklcyO Zensho _____. "Japanese Cultare and the Ten· NIB SMwa Teihon Nichiren SMnin lbun (1952· dai Concept of Original Enlightenment," 56) JapaneseJournaI ofReligious SWdies 14/2· SZS Teihon Shinran SMnin Zenshii (1969) 3 (1987).

(Unless ocherwise indicated, I take responsibility for English translations of excerpts from the above sources quoted in this article.)

The Pacific Wood 35 New s.,;u, No.7. 1991