This first major study in English on Japanese Buddhism by one of Japan’s most distinguished scholars in the field of Religious Studies is to be widely welcomed.The main focus of the work 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.

A Cultural History of Japanese Buddhism offers a comprehensive, nuanced, and chronological account of the evolution of Buddhist religion in Japan from the sixth century to the present day. Traces each period of Japanese history to reveal the complex and often controversial histories of Japanese Buddhists and their unfolding narratives Examines relevant social, political, and transcultural contexts, and places an emphasis on Japanese Buddhist discourses and material culture Addresses the increasing competition between Buddhist, Shinto, and Neo-Confucian world-views through to the mid-nineteenth century Informed by the most recent research, including the latest Japanese and Western scholarship Illustrates the richness and complexity of Japanese Buddhism as a lived religion, offering readers a glimpse into the development of this complex and often misunderstood tradition

Seventeen distinguished experts on Japanese religion provide a fascinating overview of its history and development. Beginning with the origins of religion in primitive Japanese society, they chart the growth of each of Japan's major religious organizations and doctrinal systems. They follow Buddhism, Shintoism, Christianity, and popular religious belief through major periods of change to show how history and religion affected each-and discuss the interactions between the different religious traditions.

Rennyo Shonin (1415-1499) is considered the 'second founder' of Shin Buddhism. This book deals with the major questions surrounding the phenomenal growth of Hongaji under Rennyo's leadership, such as the source of charisma, the soteriological implications of his thought against the background of other movements in Pure Land Buddhism, and more.

Muroji, a magnificent temple founded in the eighth century, is known both for its dramatic location and the exceptional quality of its ritual objects and art dating from the ninth and tenth centuries of the Heian period. Sherry Fowler makes extensive use of primary sources to explore the circumstances surrounding the creation and function of the temple's main images and considers why major works of early Heian sculpture were housed in such a remote mountain setting. Employing a multifaceted approach that looks at Muroji's art and architecture in socio-political context, she explores the establishment of the temple, its role in the religious life and power structure of the region, and the ways in which the temple reconfigured its early history to suit its later circumstances.

More than thirteen centuries of clergy, laity, and social conditions interacted to mold Japan's Buddhism. Today's resulting characteristics, which distinguish it from its mainland sources, include a proliferation of independent sects, emphasis on religion for lay members, and de-emphasis of clerical codes. The twenty main biographies and seventy-five sketches presented in this book reveal both the individual and social aspects of Buddhist evolution and in Japan, spanning from the sixth through twentieth centuries. They cover the many separate interchanges that brought Buddhist texts and practices from Korea and China as well as the innovations that arose in Japan.

Japanese Buddhism was introduced to a wide Western audience when a delegation of Buddhist priests attended the World's Parliament of Religions, part of the 1893 Columbian Exposition in Chicago. In describing and analyzing this event, Judith Snodgrass challenges the predominant view of Orientalism as a one-way process by which Asian cultures are understood strictly through Western ideas. Restoring agency to the Buddhists themselves, she shows how they helped reformulate Buddhism as a modern world religion with specific appeal to the West while simultaneously reclaiming authority for the tradition within a rapidly changing Japan. Snodgrass explains how the Buddhism presented in Chicago was shaped by the institutional, social, and political imperatives of the Meiji Buddhist revival movement in Japan and was further determined by the Parliament itself, which, despite its rhetoric of fostering universal brotherhood and international goodwill, was thoroughly permeated with confidence in the superiority of American Protestantism. Additionally, in the context of Japan's intensive diplomatic campaign to renegotiate its treaties with Western nations, the nature of Japanese religion was not simply a religious issue, Snodgrass argues, but an integral part of Japan's bid for acceptance by the international community.