Relevant bibliographies by topics / Japanese schools of Pure Land Buddhism

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Japanese schools of Pure Land Buddhism'

Author: Grafiati
Published: 24 April 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Japanese schools of Pure Land Buddhism.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Japanese schools of Pure Land Buddhism"

1

Steadman, James D. "Pure Land Buddhism and The Buddhist Historical Tradition." Religious Studies 23, no. 3 (September 1987): 407–21. http://dx.doi.org/10.1017/s0034412500018953.

Full text
Abstract:
In this paper I will offer an analysis of what it means to be a ‘historical tradition’. My purpose in undertaking this analysis is to apply the result to a problem of modern Buddhology, namely, the important question as to whether the Sino-Japanese ‘Pure Land School’ of Buddhism is to be considered as part of the Buddhist Historical Tradition. Before defining the term ‘historical tradition’, let me remark that I shall be seeking a descriptive or ‘empiricist’ view of what constitutes a given historical tradition. I shall not deal with any particular theory of history containing non-empirical elements, such as for example the Marxist View of history. My view could also be described as the Earl‘ Buddhist View of history. One might ask, is there such a thing as ‘Early Buddhism’? I take it as having been demonstrated by Dr David J. Kalupahana that there is such a thing as ‘Early Buddhism’. His method is to compare those same suttas occurring in the Pali Nikayas and Chinese Āgamas. Since these sources are most likely the earliest historical material available to us, then it is reasonable for us to take any common and consistent doctrines we might find in them as the ‘Early Buddhist View’. As Dr Kalupahana very ably demonstrates, we do indeed find such a common doctrine, which amounts to a form of empiricist philosophy. Thus, we can label this as the Early Buddhist View.
APA, Harvard, Vancouver, ISO, and other styles
2

Goodwin, Janet R. "Alms for Kasagi Temple." Journal of Asian Studies 46, no. 4 (November 1987): 827–41. http://dx.doi.org/10.2307/2057103.

Full text
Abstract:
The popularization of Japanese Buddhism in the twelfth and thirteenth centuries is generally equated with the development of independent religious movements such as the Pure Land and Lotus schools, which emphasized salvation by faith and simple invocations. Although these movements were indeed at the heart of Buddhism's transformation from an aristocratic to a popular religion, there are problems with an approach that focuses on them alone. To begin with, such an approach ignores the considerable contribution of the older schools—Tendai, Shingon, and those centered in Nara—to the popularization of Buddhism. In addition, it becomes tempting to see the spread of Buddhism as only the result of innovations in doctrine and religious practice, the most obvious differences between new schools and old, and to ignore the role played by monasteries as social and economic institutions.
APA, Harvard, Vancouver, ISO, and other styles
3

Shin, Junhyoung Michael. "The Iconostasis and Darśan in Orthodox Christianity and Mahāyāna Buddhism." Religion and the Arts 24, no. 1-2 (April 22, 2020): 38–64. http://dx.doi.org/10.1163/15685292-02401001.

Full text
Abstract:
Abstract This essay discusses how Orthodox Christianity and Mahāyāna Buddhism understood the acts of both seeing and being seen by the divine, and how such ideas affected the making and use of icons in these two religious traditions. I focus on the visual culture of the Byzantine and Russian Orthodox churches between the eleventh and fifteenth centuries, and that of the East Asian Pure Land and Esoteric schools between the ninth and fourteenth centuries, respectively. I interpret the function of the iconostasis as an enduring remnant of the Jewish veil used to obstruct God’s vision. Here, Jacques Lacan’s concepts of the gaze and the screen provide a thought-provoking rationale. In turn, I investigate the mandala and icon in Japanese Esoteric Buddhism, in which both seeing and being seen by the divine were deemed spiritual blessings granted by the divine being. This thematic comparison brings to light the less discussed aspects of Christian and Buddhist visual experiences.
APA, Harvard, Vancouver, ISO, and other styles
4

Amstutz, Galen. "Materiality and Spiritual Economies in Premodern Japanese Buddhism: A Problem in Historical Change." Journal of Religion in Japan 1, no. 2 (2012): 142–67. http://dx.doi.org/10.1163/221183412x649610.

Full text
Abstract:
Abstract The recent emphasis on materiality in religion has encouraged a good deal of attention to materiality in Buddhism, but that attention has fallen entirely on Buddhist traditions with conventional monastic orientations. Yet the major Japanese Buddhist school known as True Pure Land Buddhism (Jōdo Shinshū) has also historically possessed a highly important, if different, material dimension, for which one touchpoint has been its merchant members called Ōmi shōnin who flourished in later premodern Japanese history. After alluding to the difficulty of isolating the ‘material’ in any religious culture, the article sketches the transition in Christian materialities in Europe which marked a cognitive shift from medieval modes of thinking (exteriorized, animistic-monistic, oriented to relics and ancestor religion) towards modern modes (interiorized, oriented to abstraction and the psychological individual). Against that paradigm, almost all premodern Buddhist materialities, including those in Japan, can be seen as medieval in nature. However, Jōdo Shinshū was a departure employing an innovatively interiorized doctrine. From that perspective, both Europe and Japan were highly complex civilizations displaying a long-term medieval-to-modern shift, which impacted the material manifestations of religions by gradually replacing older economies of ritual exchange with more modern-looking economies of preaching, religious publication and commercial life. Western scholarship has resisted appreciating these issues in an Asian setting.
APA, Harvard, Vancouver, ISO, and other styles
5

TRUBNIKOVA, NADEZHDA N., and IGOR V. GORENKO. "CHOOSE YOUR PARADISE. THE LIFE AND DEATH OF MONK GENSHIN IN SETSUWA TALES." Study of Religion, no. 1 (2021): 64–81. http://dx.doi.org/10.22250/2072-8662.2021.1.64-81.

Full text
Abstract:
Monk Genshin (942-1017) went down in the history of Japanese Buddhism not only as a teacher of the Tendai school, who for the first time substantiated the teaching of Buddha Amida and the Pure Land, as a compiler of interpretations of sutras, treatises, sermons and many other works, but also as a hero of setsuwa didactic tales. Stories about him appear in the collection of legends about the miracles of the Lotus Sutra in the middle of the 11th century, then in the book of stories about the rebirth in the Pure Land and in the Konjaku monogatari shū of the early 12th century. Then, in almost all major collections of setsuwa, tales about Genshin are found, with the early detailed narratives being replaced by brief descriptions of individual episodes from his life. The stories talk about how Genshin from a temple monk became a hermit, about his relationship with his mother, about the works of the Buddhist scribe and his meetings with other monks and lay people, about miracles at the hour of his death. The peculiarity of these tales is that Genshin does not always appear in them as the main character: he often plays the more modest role of waki wanderer, a guest of other monks, priests and laity: in response to his questions, they reveal their understanding of the Buddhist path.
APA, Harvard, Vancouver, ISO, and other styles
6

Becker, Carl. "Japanese Pure Land Buddhism in Christian America." Buddhist-Christian Studies 10 (1990): 143. http://dx.doi.org/10.2307/1390196.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Tomatsu, Yoshiharu. "Japanese Pure Land Buddhism and Social Change." Journal of Research Society of Buddhism and Cultural Heritage, no. 2 (1994): l1—l24. http://dx.doi.org/10.5845/bukkyobunka.1994.l1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Amstutz, Galen, and Soho Machida. "Renegade Monk: Honen and Japanese Pure Land Buddhism." Journal of Japanese Studies 27, no. 2 (2001): 410. http://dx.doi.org/10.2307/3591974.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

ISHII, Yoshinaga. "Japanese Poems of Pure Land Buddhism and Kuya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 1 (2014): 105–9. http://dx.doi.org/10.4259/ibk.63.1_105.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Blum, Mark L., Soho Machida, and Ioannis Mentzas. "Renegade Monk: Honen and Japanese Pure Land Buddhism." Monumenta Nipponica 56, no. 1 (2001): 110. http://dx.doi.org/10.2307/2668457.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Japanese schools of Pure Land Buddhism"

1

Porcu, Elisabetta. "Pure Land Buddhism in modern Japanese culture /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb413311546.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Gillson, Gwendolyn Laurel. "The Buddhist ties of Japanese women: crafting relationships between nuns and laywomen." Diss., University of Iowa, 2018. https://ir.uiowa.edu/etd/6113.

Full text
Abstract:
For many people, Japanese life is increasingly marked by precarity. This is often characterized by a lack of social and familial relationships that were the foundation of Japanese society in earlier eras. Buddhism has rarely played a part in addressing these feelings of precarity because Buddhism in Japan is associated with funerals and death. Yet some women participate in and actively create what this dissertation calls “feeling Buddhism,” which combats the feelings of helplessness and social isolation that accompany precarity. Feeling Buddhism is about sensing Buddhism, physically feeling the body perform ritual acts and inhabit sacred space. It is also about the emotions, affects, and feelings that accompany these physical acts. Based in feminist ethnography, this dissertation argues that Japanese women cultivate constructive feelings through Buddhism that enable them to craft deep and meaningful connections with one another. In particular, it focuses on the Buddhist women who belong to the Pure Land Sect or Jōdoshū. Chapter One traces the history of women’s historical involvement in Japanese Buddhism to show that Japanese women have always been active participants in Buddhism. Chapter Two examines three articles written by Japanese scholar-priests to argue that they are more concerned with praising Jōdoshū and Hōnen than addressing women’s relationship with Buddhism. Chapter Three looks at two Jōdoshū women’s groups in Kyoto and utilizes theories of ritualization and affect to argue that these experiences create new and mend existing relationships though Buddhism. Chapter Four looks at the Jōdoshū nun Kikuchi Yūken and her caring labor with young women in Tokyo to argue that her work ought to be considered a form of socially engaged Buddhism. Chapter Five moves beyond Jōdoshū to examine the International Ladies Association of Buddhism and argues that the women within the organization attempt to cultivate upper-class taste and an appreciation for an internationalization.
APA, Harvard, Vancouver, ISO, and other styles
3

Yuan, Jingyi. "Blurring the Boundary between Play and Ritual: Sugoroku Boards as Portable Cosmos in Japanese Religion." Oberlin College Honors Theses / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin163023273917632.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Schroeder, Jeff. "After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956." Diss., 2015. http://hdl.handle.net/10161/10460.

Full text
Abstract:

This dissertation examines the modern transformation of orthodoxy within the Otani denomination of Japanese Shin Buddhism. This history was set in motion by scholar-priest Kiyozawa Manshi (1863-1903), whose calls for free inquiry, introspection, and attainment of awakening in the present life represented major challenges to the prevailing orthodoxy. Judging him a principal player in forging a distinctively modern Buddhism, many scholars have examined Kiyozawa's life and writings. However, it is critical to recognize that during his life Kiyozawa remained a marginal figure within his sect, his various reform initiatives ending in failure. It was not until 1956 that Otani leaders officially endorsed and disseminated Kiyozawa's views. Taking my cue from Talal Asad's critique of Clifford Geertz's definition of religion, I move beyond interpretation of the "meaning" of Kiyozawa's life and writings to the historical study of how they came to be invested with authority, impacting the lives of millions of sect members and influencing the perception of him among scholars.

I approach this history on three levels. On an individual level, I examine the lives and writings of Kiyozawa, his followers, and his critics, as revealed in their books, journal articles, newspaper articles, diaries, and letters. On an institutional level, I examine the transformation of the Otani organization's educational, administrative, and judicial systems, as documented in institutional histories, denominational by-laws, official statements, and administrators' writings. Finally, on a national level, I examine the effect of major political events and social trends on Kiyozawa's followers and the Otani organization.

This study reveals that one critical factor in the transformation of Otani orthodoxy was the strategic use of a discourse of "empiricism" by Kiyozawa's followers. As the Otani organization's modern university gradually came to supercede its traditional seminary, Kiyozawa's followers positioned themselves as authoritative modern scholars. At the same time, this study shows that the transformation of Otani orthodoxy was contingent upon broader historical developments far outside the control of Kiyozawa's followers or Otani leaders. Specifically, the state's persecution of Communists, war mobilization policies, and the post-war context of democracy building all shaped the views and fortunes of Kiyozawa's followers. I argue that by better acknowledging and examining the contingent nature of religious history, scholars can approach a more realistic view of how religions are formed and reformed. Specifically in regard to modern Buddhist studies, I also argue that more attention should be paid to how sectarian institutions continue to grow and evolve, shaping all aspects of Buddhist thought and practice.


Dissertation
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Japanese schools of Pure Land Buddhism"

1

Japanese spirituality. New York: Greenwood Press, 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Machida, Sōhō. Renegade Monk: Hōnen and Japanese Pure Land Buddhism. Berkeley: University of California Press, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Pure Land Buddhism in modern Japanese culture /c by Eisabetta Porcu. Leiden: Brill, 2008.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Hirota, Dennis. Plain words on the Pure Land way: Sayings of the wandering monks of medieval Japan : a translation of Ichigon hōdan. Kyoto: Ryukoku University, 1989.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Nakao, Masaki. Heian bunjin no shisō to shinkō. Tōkyō: Nihon Tosho Sentā, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

The revival of the Tima Mandala in medieval Japan. New York: Garland Pub., 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Raigōzu no bijutsu. Kyōto-shi: Dōhōsha, 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Ishiba, Hiroshi. Bukkyō bungaku kenkyū ronkō: Jōdo e no kakyō. Tōkyō: Kyōiku Shuppan Sentā, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Buddhismus krass: Botschaften der japanischen Hijiri-Mönche. München: Diederichs, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Pye, Michael, ed. Interactions with Japanese Buddhism: Explorations and Viewpoints in Twentieth Century Kyōto. Equinox Publishing, 2012. http://dx.doi.org/10.1558/isbn.9781908049186.

Full text
Abstract:
In the early twentieth-century, The Eastern Buddhist journal pioneered the presentation of Buddhism to the west and encouraged the west’s engagement in interpretation. This interactive process increased dramatically in the post-war period, when dialogue between Buddhist and Christian thought began to take off in earnest. These debates and dialogues brought in voices with a Zen orientation, influenced in part by the philosophical Buddhism of the Kyōto School. Also to be heard, however, were contributions from the Pure Land and the Shin Buddhist traditions, which have a strong tradition in the city. This book brings together a range of authors who have significantly influenced subsequent Buddhist-Christian dialogue and the interaction between east and west. It is a companion volume to Listening to Shin Buddhism: Starting Points of Modern Dialogue.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Japanese schools of Pure Land Buddhism"

1

Yamashita, Hidetomo. "Japanese Pure Land Buddhism and Kierkegaard." In Kierkegaard and Japanese Thought, 53–70. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230589827_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Itoh, Mayumi. "Pure Land Buddhism and Whaling Culture in the Chūgoku Region." In The Japanese Culture of Mourning Whales, 115–43. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-6671-9_7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Rhodes, Robert F. "The Growth of Pure Land Buddhism in the Heian Period." In Genshin's Ojōyōshū and the Construction of Pure Land Discourse in Heian Japan. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824872489.003.0004.

Full text
Abstract:
This chapter first discusses how Pure Land Buddhism was introduced into the Japanese Tendai school by Ennin (794-864) and gradually became an important presence in the school. The chapter next takes up the volatile religious situation of the tenth century and discusses how Pure Land Buddhism became widely practiced, thanks to the activities of the charismatic miracle-working Kūya (903-972). The chapter closes with an account of Yoshishige no Yasutane (931-997), a noted literati and Pure Land devotee who created the Kangakue (Association for the Encouragement of Learning), one of the earliest associations that included the Pure Land nenbutsu practice among its activities.
APA, Harvard, Vancouver, ISO, and other styles
4

"Precepts in Japanese Pure Land Buddhism." In Critical Readings on Pure Land Buddhism in Japan, 695–711. BRILL, 2020. http://dx.doi.org/10.1163/9789004401518_029.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Curley, Melissa Anne-Marie. "Pure Land for the People." In Pure Land, Real World. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824857752.003.0005.

Full text
Abstract:
Following the untimely death in prison of Kyoto School philosopher Miki Kiyoshi, his unfinished essay on Shinran was assembled for publication, serving as a kind of final testament. Early in his career, Miki had come into conflict with other Japanese Marxists over his contention that religion could play a positive role in the proletarian revolution. The Shinran essay picks up on this possibility, framing the Pure Land Buddhist view of the Dharma ages in terms of the historical dialectic. According to Miki, Shinran (like Marx) discerned that the trajectory of history points toward the establishment of a truly human society, or a buddha land built upon the earth, in which the full exercise of individual human capacity will be possible for the first time. Miki’s utopianism is complicated by his role in articulating a vision of the Greater East Asia Co-Prosperity Sphere, relying on some of the same logic we see in the Shinran essay.
APA, Harvard, Vancouver, ISO, and other styles
6

Shojun, Bando. "D.T. Suzuki and Pure Land Buddhism." In Interactions with Japanese Buddhism: Explorations and Viewpoints in Twentieth Century Kyōto, 165–70. Equinox Publishing, 2012. http://dx.doi.org/10.1558/equinox.28538.

Full text
Abstract:
While Pure Land Buddhism was scorned by many, including Conze, it was clear for both Suzuki and the author of this piece, that faith centred on the "Original Vow" of Amida Buddha was a significant trend within the more complex tradition of Mahayana Buddhism as a whole. For them, it is in this shared matrix that the correlation of Shin and Zen Buddhism is able to take place.
APA, Harvard, Vancouver, ISO, and other styles
7

"Chapter Three. Pure Land Buddhism And Creative Arts." In Pure Land Buddhism in Modern Japanese Culture, 143–81. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004164710.i-263.22.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Sōetsu, Yanagi. "The Pure Land of Beauty." In Interactions with Japanese Buddhism: Explorations and Viewpoints in Twentieth Century Kyōto, 183–206. Equinox Publishing, 2012. http://dx.doi.org/10.1558/equinox.28540.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

"Chapter Two. Jōdo Shinshū And Literature." In Pure Land Buddhism in Modern Japanese Culture, 89–141. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004164710.i-263.16.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

"Preliminary Materials." In Pure Land Buddhism in Modern Japanese Culture, i—xi. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004164710.i-263.2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Japanese schools of Pure Land Buddhism' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography