Academic literature on the topic 'Dōhōai'

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Journal articles on the topic "Dōhōai"

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Tinsley, Elizabeth. "The Catechism of the Gods: Kōyasan’s Medieval Buddhist Doctrinal Debates, Dōhan, and Kami Worship." Religions 13, no. 7 (2022): 586. http://dx.doi.org/10.3390/rel13070586.

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A survey of the history of medieval Kōyasan, an important mountain-based headquarters for esoteric Shingon Buddhism since the early ninth century, cannot omit significant developments in the worship of kami (tutelary and ancestral gods) from the end of the Heian period (794–1185) to the Muromachi period (1333–1573). A fundamental aspect of kami worship at Kōyasan was the regular offering to the kami (shinbōraku 神法楽) of mondō-kō 問答講 (catechism/dialogue form, or ‘question and answer’ ‘lectures’) and rongi (debate examinations in the form of mondō). The relationship between Buddhist scholarship a
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2

Kim-Wachutka, Jackie. "Reading IO: Reproduction of Zainichi ton-po/dōhō Cultural Identity." OMNES 6, no. 1 (2015): 126. http://dx.doi.org/10.15685/omnes.2015.07.6.1.126.

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Andreeva, Anna. "Buddhist Temple Networks in Medieval Japan: Daigoji, Mt. Kōya, and the Miwa Lineage." Japanese Journal of Religious Studies 47, no. 1 (2020). http://dx.doi.org/10.18874/jjrs.47.1.2020.11-41.

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The intellectual links between medieval esoteric temples and localized Shingon movements are still far from being well understood. Although a part of education at major monastic complexes such as Daigoji and Mt. Kōya, transmissions of esoteric theories were not uniform and varied depending on their recipients’ social status. A comparative reading of the Yugikyō transmissions imparted by the abbot Jikken of Kongōōin to his official disciple Dōhan and a lesser-known semi-itinerant priest, Rendōbō Hōkyō, from a local training hall at Mt. Miwa in Nara Prefecture shows that during the late twelfth
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Books on the topic "Dōhōai"

1

Kankōkai, Kin-gendai Shiryō, ed. Zasshi, Chōsen shakai jigyō: Bessatsu : kaisetsu. Kin-gendai Shiryō Kankōkai, 2007.

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2

Ōtani Daigaku. Shinshū Dōhōkai Undō Kenkyūhan. Dōhōkai undō no genzō: Taiken kokuhaku to kaisetsu. Hōzōkan, 2014.

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Bijutsukan, Kume, ed. Tokumei Zenken Taishi "Bei.̄ kairan jikki" dōhan gashū. Kume Bijutsukan, 1985.

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Nakayama, Jinshirō. Kanada dōhō hatten taikan: Furoku. Fuji Shuppan, 1995.

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5

Tsuji, Kotarō. Burajiru no dōhō o tazunete. Nihon Tosho Sentā, 1999.

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Sakurai, Yasuemon. Onshi Zaidan Dōhō Engokai kaishi. Yumani Shobō, 2002.

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7

Tamura, Norio. Han fasshizumu no shinbun "Dōhō": 1937-nen-1942-nen. Tōkyō Keizai Daigaku, 1988.

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8

Matsumoto, Motomitsu. Fukkō senjō ni odoru kikan dōhō. Bunsei Shoin, 2006.

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9

Ajisaka, Aisuke. Taiheiyō Engan zaibei dōhō jigyōka shashinchō. Bunsei Shoin, 2009.

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10

Zai Nihon Chōsenjin Jinken Kyōkai., ed. Dōhō no seikatsu to kenri: Q & A. Dōseisha, 1999.

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Book chapters on the topic "Dōhōai"

1

"Dōhan and the Esoteric Pure Land Culture of Kōyasan." In Esoteric Pure Land Buddhism. University of Hawaii Press, 2023. http://dx.doi.org/10.2307/j.ctv270ktvq.9.

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"Chapter 4 Dōhan and the Esoteric Pure Land Culture of Kōyasan." In Esoteric Pure Land Buddhism. University of Hawaii Press, 2023. http://dx.doi.org/10.1515/9780824893804-007.

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3

Stone, Jacqueline I. "The Longue Durée of Deathbed Rites." In Right Thoughts at the Last Moment. University of Hawai'i Press, 2016. http://dx.doi.org/10.21313/hawaii/9780824856434.003.0008.

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During the Kamakura period and beyond, deathbed practices spread to new social groups. The ideal of mindful death was accommodated to warriors heading for the battlefield and was incorporated into war tales. It was reinterpreted in emergent Zen communities by such figures as Enni, Soseki, and Koken Shiren; within the exclusive nenbutsu movements, by Hōnen, Shinran, Shinkyō, and others; and by Shingon adepts such as Kakukai, Dōhan, Chidō, and others who advocated simplified forms of A-syllable contemplation (ajikan) as a deathbed practice naturally according with innate enlightenment. Amid the
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