Buddhas and Kami in Japan: Honji Suijaku as a Combinatory by Mark Teeuwen, Fabio Rambelli

By Mark Teeuwen, Fabio Rambelli

This quantity deals a multidisciplinary method of the combinatory culture that ruled premodern and early sleek jap faith, referred to as honji suijaku (originals and their traces). It questions obtained, simplified money owed of the interactions among Shinto and jap Buddhism, and offers a extra dynamic and variegated non secular international, one within which the deities' Buddhist originals and native lines didn't represent one-to-one institutions, yet advanced combos of a number of deities in accordance with semiotic operations, doctrines, myths, and legends. The book's essays, all in response to particular case reports, talk about the honji suijaku paradigm from a couple of diversified views, constantly integrating old and doctrinal research with interpretive insights.

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Extra resources for Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradigm

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24 I N T RO D U C T I O N 1111 2 3 4 5 6 7 8 9 1011 1 2 13111 4 5 6 7 8 9 20111 1 2 3 4 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40111 1 2 3 44111 category of numinous powers that was approached from both kami and Buddhist angles. The Chinese cult of the Pole Star, for example, left its mark on imperial kami rituals such as the daijøsai enthronement ceremony and the worship of the imperial clan deity at Ise;83 at the same time worship of the Pole Star gathered popularity at court in the Buddhist guise of such esoteric rituals as the hokuto hø and the sonshøø hø, and in addition this same star was worshipped in Yin-Yang ceremonies led by Yin-Yang ritualists.

56 ST, vol. Shintøsh¨, p. 5. The two different characters mentioned in this passage, gan and moku, have roughly the same meaning (“eye”), but the former is more detailed and complicated than the latter, which is thus more direct. 57 Shintøsh¨, “Shintø yurai no koto” (quoted in Imahori (1990), pp. 71–2), ST, vol. Shintøsh¨, p. 15. 58 The term wakø døjin derives originally from Laozi (ch. 4), but was adopted by Chinese Buddhists to express the manifestation of buddhas and bodhisattvas in various guises in our world of delusion, in order to give guidance to the sentient beings.

Apart from spirits and deities of Yin-Yang and Daoist origin, there were also other moot supernatural entities that required ritual action, and that played a role in the ritual arsenal of the court and the people. One might argue that Hachiman himself was one such entity. The cult of Hachiman displayed many unique features from an early date. 84 As a thoroughly personified deity, Hachiman was radically different from the more elusive spirits that were the typical foci of kami cults, and could therefore also perhaps be identified more easily as a sentient being in need of salvation, or as a bodhisattva on the road to salvation.

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