Japanese Monk Research Articles

Sinran’s Hymns Dedicated to T’an-luan. Translation, foreword and notes

This publication presents the texts of laudatory versified hymns by Shinran 親鸞 (1173–1262), a Japanese monk, thinker and the founder of the “True Faith of the Pure Land” school (Jap. jōdo shinshū), in which he addresses one of the five founders (“Patriarchs”) of the “Pure Land” school (Chin. jingtu-zong), the Chinese monk T’an-luan 曇鸞 (476–542). In his praises, Shinran refers to T’an-luan as the “Primordial Mentor”, the “First Teacher”, as well as a bodhisattva, the “master” and the “Great Master”. The texts are given in Japanese, complete with transcription, translation into Russian and annotations.

Демон или будда: настоятель Рё:гэн и его образ в поучительных рассказах «Бесед о делах старины»

In the paper biography of Ryōgen, a prominent Japanese monk of the 10th cen­tury and Tendai zasu, is considered, as well as his contribution in the develop­ment of Tendai school is briefly discussed. Also, the analysis of Ryōgen’s achievements and vices as the authors of setsuwa tales’ compilations saw them is presented, based mainly on the “Tales About Old Matters” (“Kojidan”, early 13th century) by Minamoto no Akikane. Akikane chose for the chapter about monks three stories in which Ryōgen plays a significant role. The author creates an image of zasu as a superhuman being, dragon, who was born in the human world and became the head of Tendai school for the benefit of others only. In the literature of Akikane’s and slightly latter time there were examples of completely opposite views on Ryōgen’s nature and his deeds too. Such differ­ence in understanding of the zasu image in Japanese culture is accounted for the facts of his biography. With the lack of advantage of being highborn or rich, he overcame many obstacles and climbed on the very top of monastic hierarchy, particularly due to his exceptional eloquence, knowledge of Buddhist texts and ability to make connections with lay aristocracy. He was criticized for the latter, but in fact he successfully took Tendai school out of stagnation and led it to prosperity. He played his role in formation of schism in the school because he re­garded with favour monks of his own linage, but he also was a talented adminis­trator, built temples, improved education in Enryakuji. He influenced on develop­ment of Amidaism, and his disciples became prominent religious figures. That may be the cause why Akikane condemns ambitious monks, but not Ryōgen

Rethinking the Taxonomic Category “Sect/School” (Zong 宗) in the Construction of Modern Buddhism in China—Focusing on Hešeri Rushan’s Eight Schools and Two Practices (“Ba-Zong-Er-Xing 八宗二行”)

This paper explores the origin and role of the Buddhist taxonomic category “zong 宗” (“sect” or “school”) in the formation of modern Buddhism in China. It does so by examining a highly significant late-Qing Buddhist text titled Ba-zong-er-xing 八宗二行 (Eight Schools and Two Practices), which the author discovered recently in Japan. Authored by the 19th-century Manchu bannerman official Hešeri Rushan 赫舍裏如山, Eight Schools and Two Practices had a direct influence on the prominent Chinese lay Buddhist Yang Wenhui (1837–1911)’s Shi-zong-lue-shuo 十宗略说 (Brief Outline of the Ten Schools) (1913), which subsequently became the most important narrative model, known as the ten-school model, for describing Chinese Buddhist history in modern times. Historians have long recognized that Yang Wenhui’s Brief Outline of the Ten Schools (1913) was influenced by the medieval Japanese text hasshū kōyō 八宗綱要 (Essentials of the Eight Schools) composed by the 13th-century Japanese monk Gyōnen. Identifying, in detail, Hešeri Rushan’s influence on Yang Wenhui sheds light on how a narrative model for Buddhism in its national form grew out of trans-national intellectual sharing and interactions, and how Chinese Buddhism emerged from the interactive and mutually enabling Sino-Japanese discursive field of the 19th century. Gyōnen, Rushan, and Yang Wenhui all used the category zong, referring to both doctrine and school/sect, to organize narratives of Buddhist history. Their uses were, however, different. Gyōnen’s conception of zong (shū in Japanese) was fixed and exclusive, whereas zong for Rushan and Yang meant more of a mobile, nonexclusive identity. Without knowledge of Japanese Buddhism, Rushan made creative use of zong for describing the history and current condition of Chinese Buddhism, thereby superseding the traditional framework of lineage, doctrine, and precept, or zong 宗, jiao 教, lu 律. Rushan’s zong provided the necessary prerequisite knowledge for Yang Wenhui to understand Gyōnen’s theories, which he studied for constructing his own historical narrative and vision for modern Buddhism.

The Influence of Temple Economy on Modern Japanese Buddhist Music

Buddhist music was introduced to Japan from China in the 6th century and marked the origins of chanting in temple and court rituals by Japanese monks. However, after the Meiji Restoration, Buddhist music underwent a transformative phase due to policy changes and western influences. Additionally, technological developments in music and increased scholarly attention have played a significant role in restoring lost ancient Buddhism music. This paper focuses on current research landscape of modern and contemporary Japanese Buddhist music, primarily addressing two issues: the diverse forms of modern Japanese Buddhist music and the underlying reasons behind their diversification. The paper argues that the temple economy stands as the main factor influencing both the popularization and diversification of Buddhist music in Japan. By exploring these critical aspects, the study contributes to a deeper understanding of the evolution and cultural significance of Japanese Buddhist music in contemporary society.

중세 이후 일본불교의 관음신앙－입송(入宋) 구법승과의 관련성을 중심으로－

중세 이후 일본불교의 관음신앙－입송(入宋) 구법승과의 관련성을 중심으로－

The Nirvana Controversy: A Comparison of the Pelagian Controversy and Buddhist Views of Liberation

abstract: The debate between St. Augustine of Hippo and the British monk Pelagius is a famous event in the history of Christianity. While Pelagius emphasized the idea that we could achieve salvation via our own free effort, Augustine argued for the opposite: That due to original sin, humans are unable to reach liberation alone and must be saved by God's grace. Augustine won the debate, and the doctrine of original sin became a key theological cornerstone of Western Christianity. What is less well known is that two philosophical positions within the Buddhist tradition corresponded to this debate. One from the Buddha Shakyamuni himself, who taught that all could attain nirvana freely, and one from the medieval Japanese monk and philosopher Shinran, who, disagreeing with his master, taught that we live in a fallen era. We are unable to achieve enlightenment ourselves and thus must rely on the saving grace of Amida Buddha to transport us to a place where the goal is achievable. This paper seeks to highlight these similarities between these two debates and, in the process, show that the philosophical issue of free will versus determinism is one that crosses the boundaries of Eastern and Western thought. It is hoped that the revelation of such a shared debate will increase understanding between Christianity and Buddhism, as well as between other diverse traditions of thought.

Milking the Bodhi Tree: Mulberry for Disease Demons in Yōsai’s Record of Nourishing Life by Drinking Tea (Kissa yōjōki)

In light of new discoveries of his writings, recent studies on the medieval Japanese monk Yōsai (or Eisai; 1141–1215) have moved away from longstanding preoccupations with his role in establishing Zen in Japan and instead stress his career-long orientation as an esoteric Buddhist monk of the Tendai school. Although these revisions have led to innovative readings of his promotion of tea in the first fascicle of his Record of Nourishing Life by Drinking Tea (Kissa yōjōki), similar approaches have yet to be attempted for the second fascicle of this well-known work, in which Yōsai argues for the apotropaic efficacy of mulberry against pathogenic demons. In this article, I seek to remedy this gap firstly by situating Yōsai’s healing program within broader contemporary trends in esoteric ritual healing. Examining the place of mulberry across esoteric liturgical discourse reveals a rich semiotic network in which the tree was tied to three other key ritual and medicinal materials: milkwood, milk, and the bodhi tree. In the second half of the article, I explore the ways that Yōsai’s argument for mulberry’s efficacy was shaped by an “exoteric” source, namely the biography of Śākyamuni Buddha. In this way, my analysis of the Kissa yōjōki provides insight into the interplay of “esoteric” and “exoteric” elements in Yōsai’s thought and career, even as attention to the specificity of his therapeutic claims for mulberry encourages us to move beyond sectarian frameworks.

Astronomy and Calendrical Science in Early Mikkyō in Japan: Challenges and Adaptations

This study examines the use, adaptation, modification and omission of astronomical and calendrical elements in early Japanese Mikkyō (ninth century) in large part from the perspective of exact sciences. Shingon and Tendai inherited a Sinicized system of Indian astrology from their respective beginnings, but the significance of this fact in the study of Japanese religions is underrecognized despite the reality that astrology was both studied and technically required in Mikkyō. This study will examine how Mikkyō negotiated the demand for orthopraxical use of Indian models with the contingent realities of only possessing in practice a Chinese calendar and system of observational astronomy. Japanese monks were compelled to observe Indian astrology according to their own scriptures, which by extension necessitated knowledge of Indian astronomy, but substitutions and omissions had to be made in the absence of the required resources and knowledge.

The Citation of Silla Pure Land Buddhist Literature in Zonkaku’s <i>Rokuyōshō</i>

One of the characteristics of Zonkaku’s 存覚 （1290-1373） Rokuyōshō 六要鈔, which has had a major influence on the formation of the doctrinal studies of the Hongwanji 本願寺 tradition, is that the text contains various citations of Silla scholars’ Pure Land literature. In past studies, it has been pointed out that the Rokuyōshō’s quotations of the Wuliangshoujing yishu 無量寿経義疏 authored by the Chinese monk Jingyingsi Huiyuan 浄影寺慧遠 are taken from the Muryōjukyōshō 無量寿経鈔 by the Japanese monk Ryōe 了慧 （1243-1330）. However, by comparing the Silla Pure Land literature cited in the interpretations of passages of the Larger Sukhāvatīvyūha sūtra, we see substantial differences between Ryōe’s Muryōjukyōshō and Zonkaku’s Rokuyōshō. This study shows that while Ryōe focuses on Huiyuan in making his interpretations, Zonkaku actively incorporates and emphasizes the interpretations of the Silla monks Ŭijŏk 義寂 and Kyŏnghŭng 憬興.

Shimmer and whisper

The author of the article, one of the acclaimed Polish cinematographers, describes his practical eforts involved in making two short documentary films on Holocaust directed by him. The first one,Sonderzug (1978), was based on Stok’s idea to recreate his first emotional reaction to the landscape around Treblinka in the film that lasts 9 minutes, as long as the way of the Jews from the ramp to their end in the death camp. The other film, Prayer (1981), is the portrayal of a Japanese Buddhist monk praying at the site of the former Auschwitz-Birkenau concentration camp. The formal inspiration of the film came from Japanese visual art.

Japanese Monks and Chinese Books: Glimpses of Buddhist Sinology in Early Tokugawa Japan

In the17th and 18th centuries, just as English scholars were reading and writing about their heritage in the continental prestige language of Latin, so too were Japanese members of the Buddhist clergy researching and publishing about the Chinese language heritage of their own religious tradition, drawing both on new printed books, often imported from China, and on much earlier manuscripts and printed texts preserved in their own country. The importation and reprinting of the canon by Ōbaku monks and the subsequent flowering of Zen scholarship is already well-known, but we should consider the efforts of Shingon monks in commenting on the heritage they received from China eight centuries earlier, and even the activities of Nichiren monks, who took steps to promote the legacy of Chinese Tiantai Buddhism. Critical reflection on the Buddhist tradition may not have emerged in Japan until the 18th century, but it did so in the context of a world of scholarship concerning an imported classical language that certainly stood comparison with that of the contemporary Anglophone world.

유리건판으로 보는 북한 사찰 불교회화의 현황과 과제

The National Museum of Korea holds about 38,000 gelatin dry plates produced as part of a Japanese survey project on historic remains in Korea during the Japanese colonial era. These plates represented a new modern photographic medium at the time. They now provide significant documentary materials evidencing Japanese colonial cultural policy. This paper explores the value of Buddhist paintings at notable temples in North Korea through these gelatin dry plates and examines the perception of Buddhist cultural assets during the Japanese colonial era. Buddhist paintings were not a main subject of research in the survey on historic remains in Korea conducted by Sekino Tadashi and others. Compared to the numerous gelatin dry plates of Buddhist sculptures and stone cultural properties, only a few plates illustrating Buddhist paintings survive. Nevertheless, they are significant considering that many temples were destroyed, and Buddhist cultural properties were lost during the Korean War and given the division of contemporary Korea.<BR> The 1911 Temple Law enacted by Japanese authorities to manage Korea’s institutional Buddhism altered the perception of Buddhist cultural heritage. Seongbo (聖寶, sacred treasures) which had formerly simply been worshipped at temples came to be perceived as possessions with a monetary value. A portrait of a Japanese monk from the Rinzai School of Zen Buddhism was enshrined inside the Suchungsa Hall built for honoring righteous monk soldiers who fought against the Japanese forces during the Japanese Invasions of Korea (Imjin Waeran, 1592~1598) at Bohyeonsa Temple. Master Naong’s certificate of ordination was submitted to the Joseon Mulsan Gongjinhoe (Joseon Industrial Exhibition) convened in 1929 to celebrate the twentieth year of Japanese colonial rule over Korea. These indicate some of the circumstances faced by the Korean Buddhist community during the Japanese colonial era.<BR> The paper also scrutinizes changes in the Korean Buddhist community during the port-opening period by focusing on monk-painters who were active on Geumgangsan Mountain, including Hyeho, Cheolyu, and Chukyeon. The development of roads and railways drew new visitors to major temples on Geumgangsan Mountain. Monk-painters began to be introduced as masters in newspapers, compete with other artists, produce self-portraits expressing their personal identity, and sell their works to foreigners (or at least heavily advertise them). The combination of the information on gelatin dry plates with official documents issued by the Japanese Government-General of Korea that operated policies on the colony’s cultural heritage will facilitate a more comprehensive understanding of the circumstances faced by Buddhist temples in North Korea in the twentieth century.

Integrating Faith and Profit: The Religio-Commercial Network Spanning China and Japan, 1100-1270

Abstract By reinterpreting a set of correspondence between Chinese and Japanese monks, this article gives a “thick description” of a lumber transaction between a prestigious monastery in Hangzhou, China, and a newly established monastery in Hakata, Japan. Examining the network connecting the two monasteries shows that in the twelfth and thirteenth centuries, Hakata-based Chinese merchants sought patronage and connections from powerful religious establishments in both China and Japan, whose political patronage conferred economic privileges. The quest for gaining trade profits, spreading Buddhist teachings, and enhancing political authority drove all the parties together and formed a religio-commercial network linking China and Japan.

The relationship between Ruishou Ben'i Zenkushuu and the medical writings of the Zhu Zhengheng

Ruishou Ben'i Zenkushuu(,The Nine Tenths of the the Differnetiation of Similar Syndromes) was compiled by Doctor Yuehu, a Japanese monk, in 1452. This book had important implications for the spread to Japan of Chinese medical ideas and theories by Li Dongyuan and Zhu Danxi. This paper analyzed the citation of Chinese medical books in Ruishou Ben'i Zenkushuu and found that the name of Zhu Danxi appeared frequently in this book.Based on the data from the sources of Danxi's medical ideas and theories cited in the book, this paper illuminates the close connection with the medicine ideas and theories of Danxi, and clarifies the story that Yuehu once studied Chinese medicine from Yu Tuan. Research on the sources of the ideas in Ruishou Ben'i Zenkushuu is helpful tracing back historically the spread of the ideas and theories of Danxi in Japan.

Cerebral microbleeds and prediction of intracranial haemorrhage

The 18th century Japanese monk Hakuin Ekaku posed the philosophical riddle: “what is the sound of one hand clapping?”. This traditional Zen koan comes to mind when contemplating the stroke prevention literature, in which the weighing of risk of ischaemic stroke against risk of intracranial haemorrhage has been a somewhat one-sided affair. The risk of ischaemic stroke in patients with underlying conditions, such as nonvalvular atrial fibrillation, has been extensively studied, yielding widely used scales with at least moderate predictive value, such as the CHA2DS2-VASc and ATRIA scores. 1 Zhu W Fu L Ding Y et al. Meta-analysis of ATRIA versus CHA2DS2-VASc for predicting stroke and thromboembolism in patients with atrial fibrillation. Int J Cardiol. 2017; 227: 436-442 Summary Full Text Full Text PDF PubMed Scopus (15) Google Scholar Conversely, scales developed for risk of major bleeding, such as HAS-BLED, appear to have low ability to predict intracranial haemorrhage or discriminate between risk of ischaemic stroke and intracranial haemorrhage. 2 Jaakkola S Kiviniemi TO Nuotio I et al. Usefulness of the CHA2DS2-VASc and HAS-BLED scores in predicting the risk of stroke versus intracranial bleeding in patients with atrial fibrillation (from the FibStroke study). Am J Cardiol. 2018; 121: 1182-1186 Summary Full Text Full Text PDF PubMed Scopus (5) Google Scholar For the purpose of clinical decision-making regarding antithrombotic therapy after ischaemic stroke or transient ischaemic attack, it is reasonable to focus on risk of intracranial haemorrhage, rather than extracranial bleeding, because of the disproportionate burden of mortality and long-term disability attributable specifically to intracranial haemorrhage. 3 Fang MC Go AS Chang Y et al. Death and disability from warfarin-associated intracranial and extracranial hemorrhages. Am J Med. 2007; 120: 700-705 Summary Full Text Full Text PDF PubMed Scopus (388) Google Scholar Development of imaging-based risk scores for prediction of intracranial haemorrhage and ischaemic stroke in patients taking antithrombotic therapy after ischaemic stroke or transient ischaemic attack: a pooled analysis of individual patient data from cohort studiesThe MICON risk scores, incorporating clinical variables and cerebral microbleeds, offer predictive value for the long-term risks of intracranial haemorrhage and ischaemic stroke in patients prescribed antithrombotic therapy for secondary stroke prevention; external validation is warranted. Full-Text PDF

7세기 일본 견수 학문승의 활동과 역할－승의 다양한 기능과 양태－

본고는 7세기에 견수사 및 초기 견당사에 동반하여 중국(수당)에 건너간 왜국(일본)의 학문승에 대해 검토한 것으로 특히 고대일본의 정치문화 형성에 있어 이들 승이 행한 다양한 기능과 역할을 살펴보았다.BR 무엇보다도 본고에서는 승속이 미분화된 고대사회에 있어서 다양한 기능과 역할을 수행한 승의 다채로운 모습을 알아보기 위해 고대 한반도와 일본열도에서 활동한 승, 특히 왜국의 승 가운데에서는 해외에 유학 경험이 있는 승들의 귀국 후의 활동에 주목하면서 고대 승의 존재형태를 확인할 수 있었다.BR 본고를 통해 제시한 다양한 승의 양태는 다음과 같다. 즉, 승 본래의 왕권 및 국가사회를 위한 법회나 강설(독경) 등을 행하는 불법수행자로서의 역할은 물론, 불교계의 지도자로서의 승, 선진문물 습득 및 새로운 문물도입자로서의 승, 국가사회의 필요에 응하는 각종 특수기능을 발휘하는 승, 대외첩보 및 군사활동에 종사하는 승, 군사지휘관으로서의 승, 외교관(외교사절)으로서의 승, 정치외교 고문으로서의 승, 특수기능의 보유와 전수자로서의 승, 왕재 교육을 담당한 교육자로서의 승, 정책입안자로서의 승, 대외정책을 건의하고 입안하는 등 정치외교의 일익을 담당하는 승 등 실로 다양한 고대의 승의 존재 양태를 확인할 수 있었다.

Accumulating and spreading the knowledge and recognition of China by the Japanese Osan-zen monks through mass studying activities in the 14-16th century - focus on the poetry-writing group

Accumulating and spreading the knowledge and recognition of China by the Japanese Osan-zen monks through mass studying activities in the 14-16th century - focus on the poetry-writing group

Japanese monk Chonen and the Buddha Image of King Udayana which he Brought to Japan : More than One Mearning Which He and His Disciple Gave on the Image

This paper examines several meanings which Monk Chonen and his disciple Josan gave to Shakyamuni image in Seiryoji Temple. They carved a copy of the Image called King Udayana statue , that was put near the emperor of Song dynasty. They carved it at Taizhou and brought it to Japan as a symbol of friendship between the two countries. But the Imperial court of Japan, which didn t want to maintain diplomatic relations with Song dynasty, stopped service for the statue. At the same time, Chonen started to stresses the fact that he and his disciple Josan actually saw the Image with their own eyes. For founding a new temple in which they train their successors, they tried to making use of this experience as in the case of their other experiences with seeing good omens in Mt WuTai, mastering Esoteric Buddhism, and studying Siddham script. After Chonen s death, Josan advocated not only that the Image they saw in China was not imitation but genuine carved by Udayana in India, but also the image of Seiryoji temple was what they copied in front of the Image. In 12th century Cloistered Emperor Goshirakawa tried to erase remaining trace of Song emperor from the image and he rethought it as a symbol of the royal authority.

The Relationship Between Kūkai, Eichū, and the Emperor Saga

The Japanese monk Eichū 永忠 (743–816), who had studied in Tang China, was respected by Emperor Kanmu 桓武 (737–806) and Emperor Saga 嵯峨 (786–842) both as a Buddhist monk and a man of culture. The entry for 815 in the Nihon kōki 日本後紀 notes that when Emperor Saga made an imperial procession to Ōmi, Eichū presented him with tea. Eichū has been said to have been Saichō’s disciple, and was also admired by Kūkai. Kūkai writes in his Go-shōrai mokuroku 御請来目録 that he stayed at Ximing monastery 西明寺 where Eichū had formerly stayed, and in his Henjō Hokki Shōryō shū 遍照発揮性霊集 he records that he wrote a letter to the Chinese court in place of Eichū at this request. This paper will examine the relationship between Kūkai, Eichū, Emperor Saga, and others.

재조 승려 오하시의 이리(裡里)에서의 식민활동 연구 -회고록 『조선 주재 36년』을 중심으로-

재조 승려 오하시의 이리(裡里)에서의 식민활동 연구 -회고록 『조선 주재 36년』을 중심으로-