Original Enlightenment And The Transformation Of Medieval Japanese Buddhism

Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life—eating, sleeping, even one’s deluded thinking—is the Buddha’s conduct. Emerging from within the powerful Tendai School, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts. Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period. Jacqueline Stone’s groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized several medieval Japanese elite culture. It sheds new light on interpretive strategies employed in pre-modern Japanese Buddhist texts, an area that hitherto has received a little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of “corruption” in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between “old” and “new” Buddhism and the long-standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185–1333), long regarded as a formative period in Japanese religion and culture. Stone argues that “original enlightenment thought” represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between “old” and “new” institutions and was particularly characteristic of the medieval period.

The medieval period of Japanese religious history is commonly known as one in which there was a radical transformation of the religious culture. This book suggests an alternate approach to understanding the dynamics of that transformation. One main topic of analysis focuses on what Buddhism - its practices and doctrines, its traditions and institutions - meant for medieval Japanese peoples themselves. This is achieved by using the notions of discourse and ideology and juxtaposing various topics on shared linguistic practices and discursive worlds of medieval Japanese Buddhism. Collating contributions from outstanding scholars in the field of Buddhist Studies, the editors have created an important work that builds on preliminary work on rethinking the importance and meaning of Kamakura Buddhism published recently in English, and adds greatly to the debate.

Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life—eating, sleeping, even one’s deluded thinking—is the Buddha’s conduct. Emerging from within the powerful Tendai School, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts. Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period. Jacqueline Stone’s groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized several medieval Japanese elite culture. It sheds new light on interpretive strategies employed in pre-modern Japanese Buddhist texts, an area that hitherto has received a little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of “corruption” in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between “old” and “new” Buddhism and the long-standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185–1333), long regarded as a formative period in Japanese religion and culture. Stone argues that “original enlightenment thought” represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between “old” and “new” institutions and was particularly characteristic of the medieval period.

Miracles of Book and Body is the first book to explore the intersection of two key genres of sacred literature in medieval Japan: sutras, or sacred Buddhist texts, and setsuwa, or "explanatory tales," used in sermons and collected in written compilations. For most of East Asia, Buddhist sutras were written in Classical Chinese and inaccessible to many devotees. How, then, did such devotees access these texts? Charlotte Eubanks argues that the medieval genre of "explanatory tales" illuminates the link between human body (devotee) and sacred text (sutra). She focuses on the sensual aspects of religious experience and on the act of reading, understood as the literal incorporation of sutra texts into the body and thus a bridge between text and flesh. Eubanks's highly original approach to understanding Buddhist textuality also looks beyond Japan to explore pre-modern book history, practices of preaching, miracles of reading, and the Mah y na Buddhist "cult of the book."

Buddhists across Asia have often aspired to die with a clear and focused mind, as the historical Buddha himself is said to have done. This book explores how the ideal of dying with right mindfulness was appropriated, disseminated, and transformed in premodern Japan, focusing on the late tenth through early fourteenth centuries. By concentrating one’s thoughts on the Buddha in one’s last moments, it was said even an ignorant and sinful person could escape the cycle of deluded rebirth and achieve birth in a buddha’s pure land, where liberation would be assured. Conversely, the slightest mental distraction at that final juncture could send even a devout practitioner tumbling down into the hells or other miserable rebirth realms. The ideal of mindful death thus generated both hope and anxiety and created a demand for ritual specialists who could act as religious guides at the deathbed. Buddhist death management in Japan has been studied chiefly from the standpoint of funerals and mortuary rites. Right Thoughts at the Last Moment investigates a largely untold side of that story: how early medieval Japanese prepared for death, and how desire for ritual assistance in one’s last hours contributed to Buddhist preeminence in death-related matters. It represents the first book-length study in a Western language to examine how the Buddhist ideal of mindful death was appropriated in a specific historical context. Practice for one’s last hours occupied the intersections of multiple, often disparate approaches that Buddhism offered for coping with death. Because they crossed sectarian lines and eventually permeated all social levels, deathbed practices afford insights into broader issues in medieval Japanese religion, including intellectual developments, devotional practices, pollution concerns, ritual performance, and divisions of labor among religious professionals. They also allow us to see beyond the categories of “old” versus “new” Buddhism, or establishment Buddhism versus marginal heterodoxies, which have characterized much scholarship to date. Enlivened by cogent examples, this study draws on a wealth of sources including ritual instructions, hagiographies, doctrinal writings, didactic tales, courtier diaries, historical records, letters, and relevant art historical material to explore the interplay of doctrinal ideals and on-the-ground practice.

First study in English on Japanese Buddhism by a distinguished scholar in the field of Religious Studies will be widely welcomed.The main focus is on the tradition of the monk (o-bo-san) as the main agent of Buddhism, together with the historical processes by which monks have developed Japanese Buddhism as it appears in the present day.

Scholars have long remarked on the frequency with which Japanese myths portrayed gods (kami) as old men or okina. Many of these “sacred elders” came to be featured in premodern theater, most prominently in Noh. In the closing decades of the twentieth-century, as the number of Japan’s senior citizens climbed steadily, the sacred elder of premodern myth became a subject of renewed interest and was seen by some as evidence that the elderly in Japan had once been accorded a level of respect unknown in recent times. In Buddhism and the Transformation of Old Age in Medieval Japan, Edward Drott charts the shifting sets of meanings ascribed to old age in medieval Japan, tracing the processes by which the aged body was transformed into a symbol of otherworldly power and the cultural, political, and religious circumstances that inspired its reimagination. Drott examines how the aged body was used to conceptualize forms of difference and to convey religious meanings in a variety of texts: official chronicles, literary works, Buddhist legends and didactic tales. In early Japan, old age was most commonly seen as a mark of negative distinction, one that represented the ugliness, barrenness, and pollution against which the imperial court sought to define itself. From the late-Heian period, however, certain Buddhist authors seized upon the aged body as a symbolic medium though which to challenge traditional dichotomies between center and margin, high and low, and purity and defilement, crafting narratives that associated aged saints and avatars with the cults, lineages, sacred sites, or religious practices these authors sought to promote. Contributing to a burgeoning literature on religion and the body, Buddhism and the Transformation of Old Age in Medieval Japan applies approaches developed in gender studies to “denaturalize” old age as a matter of representation, identity, and performance. By tracking the ideological uses of old age in premodern Japan, this work breaks new ground, revealing the role of religion in the construction of generational categories and the ways in which religious ideas and practices can serve not only to naturalize, but also challenge “common sense” about the body.

Bernard Faure's previous works are well known as guides to some of the more elusive aspects of the Chinese tradition of Chan Buddhism and its outgrowth, Japanese Zen. Continuing his efforts to look at Chan/Zen with a full array of postmodernist critical techniques, Faure now probes the imaginaire, or mental universe, of the Buddhist Soto Zen master Keizan Jokin (1268-1325). Although Faure's new book may be read at one level as an intellectual biography, Keizan is portrayed here less as an original thinker than as a representative of his culture and an example of the paradoxes of the Soto school. The Chan/Zen doctrine that he avowed was allegedly reasonable and demythologizing, but he lived in a psychological world that was just as imbued with the marvelous as was that of his contemporary Dante Alighieri. Drawing on his own dreams to demonstrate that he possessed the magical authority that he felt to reside also in icons and relics, Keizan strove to use these "visions of power" to buttress his influence as a patriarch. To reveal the historical, institutional, ritual, and visionary elements in Keizan's life and thought and to compare these to Soto doctrine, Faure draws on largely neglected texts, particularly the Record of Tokoku (a chronicle that begins with Keizan's account of the origins of the first of the monasteries that he established) and the kirigami, or secret initiation documents.