Jodo Shinshu Research Articles

信仰と組織をめぐる矛盾と運動――戦後の封建遺制論と真宗大谷派の改革運動に注目して――

This paper examines the relationship between modernist criticisms of Jodo Shinshu and the Otani-ha reform movement. By examining their relationship, I argue that Otani-ha reformers responded to modernist criticisms, especially to Marxist ones. Marxists criticized Jodo Shinshu groups for their feudal systems, which unfairly exploited people, and demanded that Jodo Shinshu groups should modernize their institution. Otani-ha reformers, who were influenced by Western religious philosophy, responded to their criticisms and discussed the nature of their religious community in post-war Japanese society. Through their discussions and activities, they found it difficult to connect their religious community based on their theology with religious administrative systems.

The Emperor, the Homeless, and the Jodo Shinshu Sect

The Emperor, the Homeless, and the Jodo Shinshu Sect

Dharma-based person-centered approach in Japan

My presentation is based on my personal experience of a psychology professor and a long-term leader of the “Shinchu Counseling” group. There are three reasons for this presentation. First, within themselves, Buddhism and PCs are inextricably linked with each other. Secondly, I would like to present at this international forum a Buddhist school to which I belong. In Japan, it is called Jodo Shinshu, or simply Shinshu. In English, it was introduced as Buddhism by Jodo Shinshu, Buddhism, Shin, or True Buddhism of Pure Land. Jodo Shinshu is the most influential Buddhist school in Japan; She has the largest following and more deeply rooted in the spiritual life of the Japanese than Zen Buddhism, which is more widely known outside of Japan. Thirdly, my sincere desire is to deepen the link between Shinshu and SPS at the levels of theory and practice so that the “counseling of Shinshu” helped create a new look at humanity and new human relationships for the 21st century. I believe that the term “Buddha Dharma” better reflects the religious system, which is commonly called Buddhism. The reason is that it is a way of life for all mankind, and not simply “ism”, which is a system of thinking. Buddha Shakyamuni has achieved an ideal awakening to the truth and reality of human suffering, and this awakening is called “wisdom”. From condolence to people, he decided to share his realization with them in order to free them from suffering. Since it came from the highest awakening of the Buddha and contains the dynamic power of human salvation based on its wisdom and compassion, I want to call Buddha's doctrine the “Dharma Buddha” in order to help people, solve their suffering and torture. I believe that the Dharma Buddha can be closely linked to psychotherapy, counseling and other activities aimed at helping people in a difficult position.

Spatial Structure on Enshrining Ashes and Chanting Sutras at Otani Mausoleum by Followers of Jodo Shinshu Hongwanji-ha

Spatial Structure on Enshrining Ashes and Chanting Sutras at Otani Mausoleum by Followers of Jodo Shinshu Hongwanji-ha

北海道の過疎地域における真宗大谷派寺院(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

北海道の過疎地域における真宗大谷派寺院(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

極東ロシアにおける浄土真宗 : 浦潮本願寺・太田覚眠を事例に( する日本仏教の諸相,パネル, 第六十六回学術大会紀要)

極東ロシアにおける浄土真宗 : 浦潮本願寺・太田覚眠を事例に( する日本仏教の諸相,パネル, 第六十六回学術大会紀要)

滋賀の本願寺派寺院と地域社会 : 「信頼」はいかに醸成されるか(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

滋賀の本願寺派寺院と地域社会 : 「信頼」はいかに醸成されるか(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

寺院がつくる地域 : 仏教婦人会の活動を中心に(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

寺院がつくる地域 : 仏教婦人会の活動を中心に(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

複数寺院がかかわる講組織の現況 : 七里講を事例に(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

複数寺院がかかわる講組織の現況 : 七里講を事例に(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

真宗高田派住職の兼業 : 寺院の維持と移行期の問題(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

真宗高田派住職の兼業 : 寺院の維持と移行期の問題(人口減少社会における寺院仏教の役割-浄土真宗寺院を事例に-,パネル, 第73回学術大会紀要)

アメリカニズムと仏教 : ハワイ・北米における浄土真宗の再構築( する日本仏教の諸相,パネル, 第六十六回学術大会紀要)

アメリカニズムと仏教 : ハワイ・北米における浄土真宗の再構築( する日本仏教の諸相,パネル, 第六十六回学術大会紀要)

Dedication

Dedication Justin McDaniel This special issue of Manuscript Studies is dedicated to the memories of Henry Ginsburg and Toshiya Unebe. Ginsburg passed away in 2007 suddenly at the age of sixty-six after serving as the curator for Thai, Lao, and Cambodia collections at the British Library. Jana Igunma, in the first essay, writes about his life and work extensively. Toshiya Unebe was a contributor to this volume. He sadly passed away at the age of forty-seven in Nagoya, Japan, as this issue was in the final stages of production. The editorial team helped finish his article. Dr. Unebe was a Jodo Shinshu priest, a scholar of great range, a rare intellect, and a person of unshakeable integrity. He leaves behind a wife and two children and will be terribly missed by his friends, family, and colleagues. To learn more about his remarkable life, I direct you to my profile of Dr. Unebe in Samuels, McDaniel, and Rowe, eds., Figures of Buddhist Modernity in Asia (Honolulu: University of Hawaii Press, 2016): 23–25. [End Page 1] Copyright © 2017 University of Pennsylvania Libraries and University of Pennsylvania Press

Recognizing the Founder, Seeing Amida Buddha: Kakunyo's Hōon kōshiki

(ProQuest: ... denotes non-US-ASCII text omitted.)While it is common to refer to Shinran ... (1173-1262) as the founder of Jodo Shinshu ... (True Pure Land School), one of the largest and most historically significant Buddhist sects in Japan, he died largely unknown but to a small group of disciples who were indistinct from a larger Pure Land movement inspired by his teacher, Honen ?? (1133- 1212). The development of a community centered around devotion to Shinran may be said to have begun with the construction of a memorial chapel and the donation of that memorial site to his followers by his youngest daughter Kakushin-ni ??? (1224-1283). It was, however, not until Kakunyo ?? (1270- 1351), Shinran's great-grandson, that a distinct religious community was envisioned with Shinran as its founder through the institution of regular memorial services at the site and the production of a number of ritual, biographical, and doctrinal texts for use in the memorial services. The first of these was an elegiac liturgy for Shinran entitled Hoon koshiki ???? (Koshiki on responding to benevolence) composed for use in the memorial services on the occasion of the thirty-third anniversary of Shinran's death. Shortly after, Kakunyo produced the first illustrated biography of Shinran to be viewed and sacralized in the memorial services, an illustrated hand scroll (emaki ??) that recorded the of the teacher Shinran, the teaching of the true import (shinshu ??), and the community that took shape after his death.1 During the course of his life, Kakunyo would go on to produce five more illustrated editions of the Shinran den'e ?? ??2 and a host of other hagiographic representations that would serve to differentiate Shinran and his teachings in his efforts to transform the memorial site into a center of a new and distinct community.While the Shinran den'e has received a lot of scholarly attention by both historians and sectarian scholars wanting to reconstruct the historical life of Shinran, the Hoon koshiki has received relatively less attention.3 Later doctrinal writings by Kakunyo such as the Kudensho ??? (Extracts from the oral transmission) or the Gaijasho ??? (Extracts correcting heresy), have also received attention for they are regarded as important sources for scholars wishing to write a history of the development of Shin doctrine (Dobbins 1989, 79-98). As historical studies of Shinran and his thought has dominated past scholarship on Shin Buddhism, it probably does not come as a surprise that a ritual text in a community that is largely perceived as having little concern for ritual due to Shinran's emphasis on faith alone, would be put to the side. Nevertheless, I would argue that ritual congregations of Pure Land practitioners, which can be traced back to Genshin ?? (942-1017) and the rise of Amida devotionalism in the Heian period (794-1185), have always played a crucial role in the life of Pure Land Buddhism and in the case of the new Pure Land communities that arose in the Kamakura period (1185-1333), would continue to play an integral role in their genesis and popularity.With the Hoon koshiki and the production of the illustrated biographies, Kakunyo transformed the memorial services for Shinran into an occasion to express gratitude toward Shinran as founder of a new religious community and the means through which the community was able to witness the life of Shinran and his teaching. By the time of Rennyo ?? (1415-1499), the memorial services for Shinran would become week-long, large-scale assemblies for the whole community known as the Hoon ko ???,4 in which the Hoon koshiki was recited and the large scale hanging scroll versions of the illustrated biographies were displayed and performed. These memorial services continue to be held today, with observances of the Hoon ko at the central temples of the community as well as local temples throughout Japan.5 Although not much is known about the earliest memorial services to Shinran, a closer examination of Hoon koshiki, read alongside the illustrated biographies of Shinran, will show how Kakunyo sought to refocus the newly emerging community around devotion to Shinran and redefine Shin Buddhist practice as gratitude. …

真宗の救済観

真宗の救済観

Structure and sustainability of Ko religious associations in Jodo Shinshu (communities)

Structure and sustainability of Ko religious associations in Jodo Shinshu (communities)

Japanese Americans and Buddhist Education: The Case of Pre-WWII Jodo Shinshu Hongwanji-ha (Section 13,Research Reports,THE PROCEEDINGS OF THE SEVENTY-FIRST ANNUAL CONVENTION)

Japanese Americans and Buddhist Education: The Case of Pre-WWII Jodo Shinshu Hongwanji-ha (Section 13,Research Reports,THE PROCEEDINGS OF THE SEVENTY-FIRST ANNUAL CONVENTION)

Issei Buddhism in the Americas (review)

Reviewed by: Issei Buddhism in the Americas Justin K.H. Tse (bio) Issei Buddhism in the Americas by Duncan Ryuken Williams and Tomoe Moriya (eds.). Urbana, Chicago, and Springfield: University of Illinois Press, 2010. 216 pp. $25.00 paper. ISBN 978-0-252-07719-7. Issei Buddhism in the Americas makes a unique contribution both to Asian and Asian American studies. The authors premise Issei Buddhism in the Americas as a final stage in bukkyo tozen, the eastward-moving transmission of Buddhism from India traditionally thought to have ended in Japan. Their work is thus a contribution to Asian studies, both in terms of how Japan entered a global age and of extending the analysis of a Japanese religious form to the Americas. Following Eiichiro Azuma, the editors and their colleagues demonstrate that Issei Buddhists lived "between two empires," as their experiences of dislocation from Japan and relocation during the American internment transmitted Buddhism farther into the American interior. This volume's particular strength is in the authors' extensive usage of Japanese language sources, a method that transcends the contemporary historiography's over-dependence on Nisei Christian sources. That said, most of the essays also position first-generation Japanese forms of Buddhism in relation to versions of Christianity found in the Americas. Indeed, using the migrants' own language gives voice to the Issei actors who negotiated the politics of Buddhist [End Page 235] theology and practice in the Americas. This book thus fills a gap in the Japanese American studies literature with its emphasis on the agency of Japanese religious practitioners who were not simply victims of colonization but actors with complex motives and relational networks in the Americas. This book is divided into four sections with two essays in each. The first section explores the dynamics of local and translocal Japanese Buddhist identity formation in the Americas. Cristina Rocha argues that the fusion of Soto Zen and Roman Catholicism by Japanese Brazilians is best understood as "creolization" (as opposed to "syncretism") because it emphasizes identity formation as a continuous multi-generational process of negotiating Brazilian religious vogues and the integrity of Zen. Masako Iino demonstrates through Japanese-language Nisei publications that Issei bukkyokai (Buddhist worship centers) in British Columbian Japanese communities in the 1900s-1930s produced Nisei who saw their Yamato-damishii (Japanese spirit) as contributing to their sense of Canadian citizenship, not detracting from it. Unique to this section is its emphasis on the Japanese migrants' agency in relation to American nations outside of the United States where Issei and Nisei Buddhists were not simply colonized by their destination nations but active in creolizing their religions and cultures. The second section illustrates the spillage of intra-Japanese conflicts over Americanization into the American legal system. Noriko Asato addresses the Hawaiian Japanese language school controversies that led to their suppression in 1919 (reversed by the Supreme Court in 1927): her Japanese sources reveal that the 1919 crisis overflowed from Japanese Christians attempting to saturate the educational system in order to prevent Buddhists from owning language schools. Among Issei Buddhists themselves, Michihiro Ama demonstrates that the 1917-1918 split within the Jodo Shinshu community in Los Angeles (when the Nishi Honganji tried to consolidate their bukkyokai) was largely due to a misuse of the American legal system to suppress the insubordinate Rev. Izumida Junjo. Such internal contestation reveals that when Japanese Buddhists in the Americas exercised their agency, their actions shattered the image of a universally harmonious Buddhist migrant community. The third section considers the idea of Buddhist universality by examining the transmission of Issei Buddhist teaching to the Americas through global Anglophonic print culture. Lori Pierce locates the English-language periodical The Light of Dharma as a Jodo Shinshu missionary effort to construe Buddhism as a universal religion in order to disrupt global Anglophone Orientalist perceptions of it. Tomoe Moriya presents a doctrinal account of "Americanized" Buddhist theology in the work of D.T. Suzuki, Yemyo Imamura, and Kenko Imamura [End Page 236] to show that the process of Americanization reformulated Issei Buddhism as a democratic, cosmopolitan, and pacifist religious tradition with universal ideals. Both of these accounts reveal that Buddhism had to present itself globally and that the...

"All Beings Are Equally Embraced By Amida Buddha": Jodo Shinshu Buddhism and Same-Sex Marriage in the United States

Ministers in the Buddhist Churches of America (BCA) began performing same-sex marriages approximately forty years ago. These were among the first clergy-led religious ceremonies for same-sex couples performed in the modern era, and were apparently the first such marriages conducted in the history of Buddhism. In this article, I seek to explain why Jodo Shinshu Buddhists in America widely and easily affirmed same-sex weddings in the later 20th and early 21st centuries. My argument is that there are three factors in particular—institutional, historical, and theological elements of American Shin Buddhism—that must be attended to as contributing reasons why ministers were supportive of same-sex marriage.

真宗における死生観の検討

真宗における死生観の検討

妙好人の言動と真宗聖教

妙好人の言動と真宗聖教