Three Japanese Buddhist Monks

'I have relinquished all that ties me to the world, but the one thing that still haunts me is the beauty of the sky' These simple, inspiring writings by three medieval Buddhist monks offer peace and wisdom amid the world's uncertainties, and are an invitation to relinquish earthly desires and instead taste life in the moment. One of twenty new books in the bestselling Penguin Great Ideas series. This new selection showcases a diverse list of thinkers who have helped shape our world today, from anarchists to stoics, feminists to prophets, satirists to Zen Buddhists.

The greatest athletes in the world today are not the Olympic champions or the stars of professional sports, but the "marathon monks" of Japan's sacred Mount Hiei. Over a seven-year training period, these "running buddhas" figuratively circle the globe on foot. During one incredible 100-day stretch, they cover 52.5 miles daily—twice the length of an Olympic marathon. And the prize they seek to capture is the greatest thing a human being can achieve: enlightenment in the here and now. This book is about these amazing men, the magic mountain on which they train, and the philosophy of Tendai Buddhism, which inspires them in their quest for the supreme. The reader will learn about the monks' death-defying fasts, their vegetarian training diet, their handmade straw running shoes, and feats of endurance such as their ceremonial leap into a waterfall. Illustrated with superb photographs, the book also contains the first full-length study in English of Mount Hiei and Tendai Buddhism.

The Pure Land sect of Japanese Buddhism is one of the strongest Buddhist sects in Japan, with three and a half million followers. In this book, Soho Machida provides the first detailed, objective account in English of the life and thought of its founder, Honenbo Genku (1133-1212), known as Honen. Opening with the destruction and chaos that beleaguered Kyoto during Honen's lifetime, Soho Machida explores Honen's social context to discover the roots of his thought and the source of his popularity. The Old Buddhist regime had a stranglehold on peasants, he shows, by concocting images of vindictive spirits, hell, and an apocalyptic collapse of the law in these chaotic times. Machida asserts that when Honen countered such negative, menacing images by focusing his imagination on the Pure Land and actually affirming death, he became not only a radical thinker but also the leader of a revolutionary social movement—a medieval Japanese "liberation theology." Clearly argued and informed by contemporary Western theory, this book will become the definitive source on Honen's life and thought for decades to come.

Based on the principle that peace in the world begins with peace in our hearts, two American monks, Heng Ju and Heng Yo, undertook an arduous 10 month pilgrimage in 1973. As they bowed down in full prostrations to the ground once every three steps, they prayed for world peace and sought spiritual awakening. A collection of excerpts from the journal they kept, this book offers an honest and moving account of their journey as they relate their internal and external hardships as well as their interactions with their teacher, Master Hsuan Hua, and their awakenings. This book shows Buddhism in its true form: a practice to transform the mind and thereby the world in which we live. This 40th anniversary edition comes with a preface written by Jeanette Testu, daughter of the former Heng Ju who had returned to lay life.

Northern Japan is home to an ancient, esoteric tradition of self-mummifying Buddhist monks, little known to the outside world. Long after death, these ascetics continue to be revered as Living Buddhas. This first English-language work on the subject recounts the process by which these monks starve themselves for a decade, bury themselves alive with only a small breathing tube, and meditate until death. After three years, the mummified body is exhumed and displayed. The biographies of various monks are presented within, as is an examination of the religious beliefs involved, an amalgamation of three distinct religious traditions. Also explored is the role of asceticism in religion, and beliefs about life and death shared by the Buddhist sects involved in self-mummification.

Japan’s monastic warriors have fared poorly in comparison to the samurai, both in terms of historical reputation and representations in popular culture. Often maligned and criticized for their involvement in politics and other secular matters, they have been seen as figures separate from the larger military class. However, as Mikael Adolphson reveals in his comprehensive and authoritative examination of the social origins of the monastic forces, political conditions, and warfare practices of the Heian (794–1185) and Kamakura (1185–1333) eras, these "monk-warriors"(sôhei) were in reality inseparable from the warrior class. Their negative image, Adolphson argues, is a construct that grew out of artistic sources critical of the established temples from the fourteenth century on. In deconstructing the sôhei image and looking for clues as to the characteristics, role, and meaning of the monastic forces, The Teeth and Claws of the Buddha highlights the importance of historical circumstances; it also points to the fallacies of allowing later, especially modern, notions of religion to exert undue influence on interpretations of the past. It further suggests that, rather than constituting a separate category of violence, religious violence needs to be understood in its political, social, military, and ideological contexts.

Though fascinated with the land of their tradition’s birth, virtually no Japanese Buddhists visited the Indian subcontinent before the nineteenth century. In the richly illustrated Seeking Śākyamuni, Richard M. Jaffe reveals the experiences of the first Japanese Buddhists who traveled to South Asia in search of Buddhist knowledge beginning in 1873. Analyzing the impact of these voyages on Japanese conceptions of Buddhism, he argues that South Asia developed into a pivotal nexus for the development of twentieth-century Japanese Buddhism. Jaffe shows that Japan’s growing economic ties to the subcontinent following World War I fostered even more Japanese pilgrimage and study at Buddhism’s foundational sites. Tracking the Japanese travelers who returned home, as well as South Asians who visited Japan, Jaffe describes how the resulting flows of knowledge, personal connections, linguistic expertise, and material artifacts of South and Southeast Asian Buddhism instantiated the growing popular consciousness of Buddhism as a pan-Asian tradition—in the heart of Japan.

Japan was the first Asian nation to face the full impact of modernity. Like the rest of Japanese society, Buddhist institutions, individuals, and thought were drawn into the dynamics of confronting the modern age. Japanese Buddhism had to face multiple challenges, but it also contributed to modern Japanese society in numerous ways. Buddhism and Modernity: Sources from Nineteenth-Century Japan makes accessible the voices of Japanese Buddhists during the early phase of high modernity. The volume offers original translations of key texts—many available for the first time in English—by central actors in Japan’s transition to the modern era, including the works of Inoue Enryō, Gesshō, Hara Tanzan, Shimaji Mokurai, Kiyozawa Manshi, Murakami Senshō, Tanaka Chigaku, and Shaku Sōen. All of these writers are well recognized by Buddhist studies scholars and Japanese historians but have drawn little attention elsewhere; this stands in marked contrast to the reception of Japanese Buddhism since D. T. Suzuki, the towering figure of Japanese Zen in the first half of the twentieth century. The present book fills the chronological gap between the premodern era and the twentieth century by focusing on the crucial transition period of the nineteenth century. Issues central to the interaction of Japanese Buddhism with modernity inform the five major parts of the work: sectarian reform, the nation, science and philosophy, social reform, and Japan and Asia. Throughout the chapters, the globally entangled dimension—both in relation to the West, especially the direct and indirect impact of Christianity, and to Buddhist Asia—is of great importance. The Introduction emphasizes not only how Japanese Buddhism was part of a broader, globally shared reaction of religions to the specific challenges of modernity, but also goes into great detail in laying out the specifics of the Japanese case.