Soteriological aspects of the School of Amidism

The subject of this research is the soteriology of Amidism as a single formative force that contributed to the spread and acquisition of new features of the doctrine. The object of this research is the theory of salvation and rebirth in the Pure Land, which undergoes modification and adopts the elements of other schools and denominations. This article examines soteriology of the School of Amidism as a driving force that develops and promotes the doctrine of the Pure Land in the Far Eastern region during the Middle Ages. Comprehensive approach towards studying the system of soteriological aspects of Amidism allows comprehending the patterns of the process of establishment and strengthening of the doctrine in new sociocultural realms. An attempt is made to trace the peculiarities of the impact of other schools of Buddhism upon soteriology of Amidaist doctrine. The scientific novelty lies in the original approach towards examining the soteriological representations of the Buddhist direction. The soteriological aspects of Amidism are viewed as a single substrate, linking element, foundation for the doctrine of the Pure Land, which promotes its development and distribution on the Asian continent and neighboring states. Amidaist teaching has walked a long path, since conception of the idea of Pure Land to development of the complex doctrinal system. In the spatial context, Amidism transcends the boundaries, growing from the local belief to a major trend of Mahayana Buddhism. Soteriology of the doctrine has become the foundation, formative force, which contributed to strengthening and development of doctrine.

Taking Up the Practice: Conversion and Buddhist Identity in New Zealand

<p>In a similar fashion to other Western nations, Buddhism is gaining traction in New Zealand. This thesis seeks to answer the question "why do New Zealanders convert to Buddhism?" Implicit within the question is "how do New Zealanders become Buddhists?" My chief concern however, is to address the subsequent question "what identity do convert-Buddhists construct for themselves as New Zealanders?" Employing qualitative sociological methodologies (formal and informal interview with participant observation) I demonstrate a variety of pathways New Zealanders take as they journey towards and embrace Buddhism. While initially using the word "conversion", I demonstrate that this is not a word (or concept) with which the interviewees easily identify. Rather, "taking up the practice" is a more readily accepted conceptual field of the transformation one undertakes from being "not-Buddhist" to becoming "Buddhist". Using methodology informed by narrative analysis, I conceptualize the content of interviews around four factors informed by Weltanschauung - worldview - and explore their inter-relationships: practice/ritual (PR), selfhood (SH), belief (BL) and involvement (IN). I demonstrate that having "taken up the practice of Buddhism" interviewees continued to find meaning chiefly in practice/ritual and involvement. I then locate the interviewees' auto-narratives within a larger socio-historical narrative, that of Arcadia. I take a position on Arcadia, arguing that it is not only a seedbed for a clearly recognizable myth that shapes New Zealand worldview, but it also serves to be fertile socio-cultural soil into which Buddhism is readily planted. The Buddhist practitioners whom I interviewed, in the main, believed New Zealand to be a "good place to practise Buddhism". I explore this notion by drawing on Arcadian images, and by identifying four socio-cultural locales where Buddhism can be seen to be taking on parochial New Zealand characteristics.One articulate interviewee has envisaged New Zealand as a Buddhist Pure Land. I develop the potential of this idea, arguing that the notion of the ideal society, embedded within Arcadia and the Pure Land offer to practitioner-Buddhists a "home" in New Zealand landscapes and social context. In the use of arguments informed by the field of semiotics, I appropriate the current international marketing slogan of "100% Pure" New Zealand, to conceptualise that Buddhist practitioners may indeed seek to create a "100% Pure Land". It is in a new "imaginative order" that practitioner Buddhists in New Zealand will continue to create their own identity and find a turangawaewae, a place of identity in which to stand.</p>

Taking Up the Practice: Conversion and Buddhist Identity in New Zealand

<p>In a similar fashion to other Western nations, Buddhism is gaining traction in New Zealand. This thesis seeks to answer the question "why do New Zealanders convert to Buddhism?" Implicit within the question is "how do New Zealanders become Buddhists?" My chief concern however, is to address the subsequent question "what identity do convert-Buddhists construct for themselves as New Zealanders?" Employing qualitative sociological methodologies (formal and informal interview with participant observation) I demonstrate a variety of pathways New Zealanders take as they journey towards and embrace Buddhism. While initially using the word "conversion", I demonstrate that this is not a word (or concept) with which the interviewees easily identify. Rather, "taking up the practice" is a more readily accepted conceptual field of the transformation one undertakes from being "not-Buddhist" to becoming "Buddhist". Using methodology informed by narrative analysis, I conceptualize the content of interviews around four factors informed by Weltanschauung - worldview - and explore their inter-relationships: practice/ritual (PR), selfhood (SH), belief (BL) and involvement (IN). I demonstrate that having "taken up the practice of Buddhism" interviewees continued to find meaning chiefly in practice/ritual and involvement. I then locate the interviewees' auto-narratives within a larger socio-historical narrative, that of Arcadia. I take a position on Arcadia, arguing that it is not only a seedbed for a clearly recognizable myth that shapes New Zealand worldview, but it also serves to be fertile socio-cultural soil into which Buddhism is readily planted. The Buddhist practitioners whom I interviewed, in the main, believed New Zealand to be a "good place to practise Buddhism". I explore this notion by drawing on Arcadian images, and by identifying four socio-cultural locales where Buddhism can be seen to be taking on parochial New Zealand characteristics.One articulate interviewee has envisaged New Zealand as a Buddhist Pure Land. I develop the potential of this idea, arguing that the notion of the ideal society, embedded within Arcadia and the Pure Land offer to practitioner-Buddhists a "home" in New Zealand landscapes and social context. In the use of arguments informed by the field of semiotics, I appropriate the current international marketing slogan of "100% Pure" New Zealand, to conceptualise that Buddhist practitioners may indeed seek to create a "100% Pure Land". It is in a new "imaginative order" that practitioner Buddhists in New Zealand will continue to create their own identity and find a turangawaewae, a place of identity in which to stand.</p>

Embodied Objects: Chūjōhime’s Hair Embroideries and the Transformation of the Female Body in Premodern Japan

The female body in medieval Japanese Buddhist texts was characterized as unenlightened and inherently polluted. While previous scholarship has shown that female devotees did not simply accept and internalize this exclusionary ideology, we do not fully understand the many creative ways in which women sidestepped the constraints of this discourse. One such method Japanese women used to expand their presence and exhibit their agency was through the creation of hair-embroidered Buddhist images. Women bundled together and stitched their hair into the most sacred parts of the image—the deity’s hair or robes and Sanskrit seed-syllables—as a means to accrue merit for themselves or for a loved one. This paper focuses on a set of embroidered Japanese Buddhist images said to incorporate the hair of Chūjōhime (753?CE–781?CE), a legendary aristocratic woman credited with attaining rebirth in Amida’s Pure Land. Chūjōhime’s hair embroideries served to show that women’s bodies could be transformed into miraculous materiality through corporeal devotional practices and served as evidence that women were capable of achieving enlightenment. This paper emphasizes materiality over iconography and practice over doctrine to explore new insights into Buddhist gendered ritual practices and draws together critical themes of materiality and agency in ways that resonate across cultures and time periods.

Reconstructing Pure Land Buddhist Architecture in Ancient East Asia

Pure land comes from the Indian term “sukha,” which means welfare and happiness. However, in East Asia, Buddhism has been associated with the theological concepts of the immortal realm in the bond of death and afterlife. This study reviews detailed conception of Pure Land architecture in Sanskrit literature, as well as Buddhist sutras. The thesis notes that the conceptual explanation of Pure Land architecture, which describes the real world, becomes more concrete over time. Such detailed expression is revealed through the depiction of the transformation tableau. Hence, through Pure Land architecture situated on Earth, this research shows that Buddhist monks and laypeople hope for their own happy and wealthy settlement in the Pure Land. The building’s expression of transformation tableaux influences the layout and shape of Buddhist temples built in the mundane real world at that time. Moreover, this study notes that Bulguksa Monastery is a cumulative product of U-shaped central-axis arrangements with courtyards, terraced platforms, high-rise pavilions, and lotus ponds, plus an integrated synthesis of religious behaviors by votaries as a system of rituals. Further, it merges pre-Buddhist practices and other Buddhist subdivisions’ notions with Hwaeom thought, in comparison with Hojoji and Byodoin Temples that follow the Pure Land tradition.

Los orígenes, difusión y conexiones interreligiosas en torno a las cuentas de oración: un caso de estudio de la evangelización de Japón

Praying with a string of beads is not exclusive to Catholicism. Various Asian religions have had a similar tradition since before the advent of Christ. This paper addresses the parallels between different religious traditions, as well as the origin, formation and spread of the Holy Rosary and its variants called “crowns.” It also analyzes the intersections between Buddhist and Catholic prayer traditions during the period of the evangelization of Japan (1549-1639). To this end, it draws on a theoretical framework aimed at interpreting the acceptance of Christianity from the point of view of ordinary people, by comparing the similarities and differences between the beliefs, practices, and organizational structure of popular Buddhism (in particular, Jōdo-shū and Jōdo-Shinshū, branches of Pure Land Buddhism) and those of Catholicism.

Rethinking Gender and Female Laity in Late Imperial Chinese Pure Land Buddhist Biographies

This paper explores how lay female believers are depicted in the Chinese monastic Pure Land Buddhist texts and how a particular late-imperial Chinese Buddhist biography collection betrayed the previously existing narrative of female laity. Moreover, I wish to show that there had existed a long-lasting and persistent non-binary narrative of lay women in Chinese Pure Land biographies admiring female agency, in which female Pure Land practitioners are depicted as equally accomplished to male ones. Such a narrative betrays the medieval monastic elitist discourse of seeing women as naturally corrupted. This narrative is best manifested in the late Ming monk master Yunqi Zhuhong’s collection, who celebrated lay female practitioners’ religious achievement as comparable to men. This tradition is discontinued in the Confucian scholar Peng Shaosheng’s collection of lay female Buddhist biographies in the Qing dynasty, however, in which Peng depicts women as submissive and inferior to males. This transition—from using the stories of eminent lay female Buddhists to challenge Confucian teachings to positioning lay females under Confucian disciplines—exhibits Peng Shaosheng’s own invention, rather than a transmission of the inherited formulaic narration of lay female believers, as he claimed.

Hans Haas, the Songs of Buddha, and Their Sounds of Truth

The writings of German missionary Hans Haas (1868–1934) were seminal texts which greatly influenced how many Europeans came to understand Japanese Buddhism. Haas became a significant actor in this early reception of Japanese Buddhism after he began working as an editor for the journal Zeitschrift für Missionskunde und Religionswissenschaft while stationed in Japan from 1898–1909. Haas covered all areas and aspects of Japanese Buddhism, from editing and translating texts such as Sukhavati Buddhism (1910a) into German to cross-religious comparisons of Buddhist songs and legends. This paper seeks to identify various elements which contributed to the development of Japanese Buddhism in Europe, paying special attention to the role of Haas’s work. In particular, it seeks to reconstruct his understanding of Pure Land Buddhism by demonstrating how a Protestant interpretative scheme, particularly that of Lutheran Protestantism, dominated much of the early reception of Japanese Buddhism in Europe.