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

Author: Grafiati
Published: 24 April 2022

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Consult the top 22 books for your research on the topic 'Japanese schools of Pure Land Buddhism.'

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1

Japanese spirituality. New York: Greenwood Press, 1988.

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2

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

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3

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

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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.

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5

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

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6

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

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7

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

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8

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

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9

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

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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.

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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.
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11

Porcu, Elisabetta. Pure Land Buddhism in Modern Japanese Culture. BRILL, 2008.

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12

Conway, Michael. Ethics in Pure Land Schools. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.7.

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The exclusivist strand of Pure Land Buddhism that developed in China and took strong root in Japan stresses the inability of human beings to bring about their own liberation from the effects of karma through their own ethical practice, and instead views reliance on the working of Amitābha as the only possible path to liberation. Because of its denial of the efficacy of ethical action as a cause of Buddhahood throughout its history, this tradition has addressed a variety of delicate problems dealing with the relationship between ethical action and Buddhist attainment. This chapter explores how that tension played out in various recensions of the central sutra of the tradition, and the thought of two representative thinkers: Shandao (613–681) and Shinran (1173–1262). These considerations show that the Pure Land tradition offers many insights that might help advance discussions in the discipline of Buddhist ethics in the future.
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13

Pure Land, Real World: Modern Buddhism, Japanese Leftists, and the Utopian Imagination. University of Hawaii Press, 2017.

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14

Curley, Melissa Anne-Marie, and Richard K. Payne. Pure Land, Real World: Modern Buddhism, Japanese Leftists, and the Utopian Imagination. University of Hawaii Press, 2017.

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15

Kalmanson, Leah. Pure Land Ecology. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190456320.003.0003.

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Pure Land Buddhism uses the term jinen rather than shizen to refer to the supernatural power of Amida’s compassion that facilitates rebirth in the Pure Land. Often dismissed as unreal, irrational, or merely superstitious, the supernatural is rarely a topic of philosophical discourse. Recent scholarship foregrounds Pure Land thought as an overlooked resource for progressive political philosophy, as well as activism, precisely because of, not in spite of, the supernatural power of the Pure Land to intervene in earthly conditions. Building on this work, we see that Pure Land Buddhism has a similarly progressive perspective to contribute within the field of Japanese environmental philosophy.
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16

Omori, Keiko. Nenbutsu geino to goryo shinko. Meicho Shuppan, 1992.

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17

Yuzu nenbutsu engi (Zoku Nihon no emaki). Chuo Koronsha, 1992.

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18

Mandara to raigozu: Heian no kaiga, kogei I (Nihon bijutsu zenshu). Kodansha, 1991.

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19

Mandara to raigōzu: Heian no kaiga, kōgei I. Tōkyō: Kōdansha, 1991.

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20

1947-, Ehmcke Franziska, ed. Die Wanderungen des Mónchs Ippen: Bilder aus dem mittelalterlichen Japan. Köln: Dumont, 1992.

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21

Hakubutsukan, Rittō Rekishi Minzoku, ed. Ryūgyō Hōin to Amidaji, Jōgonʼin: Kikakuten : Heisei 3-nen 4-gatsu 27-nichi--6-gatsu 2-nichi. [Shiga-ken Kurita-gun Rittō-chō]: Rittō Rekishi Minzoku Hakubutsukan, 1991.

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22

Jorgensen, John, Dan Lusthaus, John Makeham, and Mark Strange. Treatise on Awakening Mahāyāna Faith. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190297701.001.0001.

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Drawing on the historical and intellectual contexts of the Treatise on Awakening Mahāyāna Faith’s composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic makes its ideas available to English readers like never before. The introduction orients the reader with the main topics taken up in the Treatise and also provides a scholarly resource for students, teachers, and researchers. The Treatise succinctly addresses many of the doctrines of greatest importance to Buddhists in China between the fifth and seventh centuries, in an attempt to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. One reason for the popularity of the Treatise is its compelling vision of how to realize why we are deluded and then follow a path to actualize our inherent buddhahood. “Awakening Mahāyāna Faith” refers to having the initial faith or trust that the Mahāyāna Buddhist path will work and is worth pursuing. It also provides a concise restatement of the complexities of the ten-stage path of bodhisattva (enlightened being) practice in Mahāyāna Buddhism. The Treatise quickly became a foundational text for East Asian Buddhism when it appeared in sixth-century China. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land. Conceptual structures derived from the Treatise became a shared resource for East Asian philosophers and religious theorists over centuries.
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