The True Pure Land sect of Japanese Buddhism, or Shin Buddhism, grew out of the teachings of Shinran (1173–1262), a Tendai-trained monk who came to doubt the efficacy of that tradition in what he viewed as a degenerate age. Shinran held that even those unable to fulfill the requirements of the traditional Buddhist path could attain enlightenment through the experience of shinjin, “the entrusting mind”—an expression of the profound realization that the Buddha Amida, who promises birth in his Pure Land to all who trust in him, was nothing other than the true basis of all existence and the sustaining nature of human beings. Over the centuries, the subtleties of Shinran’s teachings were often lost. Elaborate rituals developed to focus one’s mind at the moment of death so one might travel to the Pure Land unimpeded, and a rich artistic tradition celebrated the moment when Amida and his retinue of bodhisattvas welcome the dying believer. What is more, many Western interpreters tended to reinforce this view of Pure Land Buddhism, seeing in it certain parallels to Christianity. This volume introduces the thought and selected writings of Yasuda Rijin (1900–1982), a modern Shin Buddhist thinker affiliated with the Otani, or Higashi Honganji, branch of Shin Buddhism. Yasuda sought to restate the teachings of Shinran within a modern tradition that began with the work of Kiyozawa Manshi (1863–1903) and extended through the writings of Yasuda’s teachers Kaneko Daiei (1881–1976) and Soga Ryōjin (1875–1971). These men lived through the period of Japan’s rapid modernization and viewed the Shin tradition as possessing existential significance for modern men and women. For them, and Yasuda in particular, Amida did not exist in some other-worldly paradise but rather Amida and his Pure Land were to be experienced as lived realities in the present. In the writings and lectures presented here, Yasuda draws on not only classical Shin and Mahayana Buddhist sources, but also the thought of Nishida Kitarō (1870–1945), the founder of the Kyoto School of philosophy, and modern Western philosophers such as Heidegger, Nietzsche, and Buber.

2000CHOICE Outstanding Academic Title Toward a Contemporary Understanding of Pure Land Buddhism offers proposals for creatively reinterpreting the Pure Land path. Japanese Pure Land thought brought about a major development in Buddhist tradition by evolving a path to enlightenment that is pursued while carrying on life in society. It is rooted in the Mahayana ideal of compassion and in the bodhisattva, or being of wisdom, who vows to ferry all living things to the other shore of awakening. In this book, three Buddhist scholars utilize hermeneutic thought, process theology, and the mandala contemplation of Buddhism to address issues of modernity and religious values in the world today. In addition, the work proceeds to offer a new model of interreligious dialogue. Gordon D. Kaufman and John B. Cobb, Jr. reflect critically on the Buddhist proposals, drawing on their long experience as religious philosophers facing questions concerning the contemporary applicability of Christian thought. Contributors include John B. Cobb, Jr., Dennis Hirota, Gordon D. Kaufman, Musashi Tachikawa, and John S. Yokota.

This diverse anthology of original Buddhist texts in translation provides a historical and conceptual framework that will transform contemporary scholarship on Pure Land Buddhism and instigate its recognition as an essential field of Buddhist studies. Traditional and contemporary primary sources carefully selected from Buddhist cultures across historical, geopolitical, and literary boundaries are organized by genre rather than chronologically, geographically, or by religious lineage—a novel juxtaposition that reveals their wider importance in fresh contexts. Together these fundamental texts from different Asian traditions, expertly translated by eminent and up-and-coming scholars, illustrate that the Buddhism of pure lands is not just an East Asian cult or a marginal type of Buddhism, but a pan-Asian and deeply entrenched religious phenomenon. The volume is organized into six parts: Ritual Practices, Contemplative Visualizations, Doctrinal Expositions, Life Writing and Poetry, Ethical and Aesthetic Explications, and Worlds beyond Sukhāvatī. Each part is introduced and summarized, and each translated piece is prefaced by its translator to supply historical and sectarian context as well as insight into the significance of the work. Common and less-common issues of practice, doctrine, and intra-religious transfer are explored, and deeper understandings of the meaning of “pure lands” are gained through the study of the celestial, cosmological, internal, and earthly pure lands associated with various buddhas, bodhisattvas, and devotional figures. The introduction by the volume editors ties the diverse themes of the book together and provides a historical background to Pure Land Buddhist studies. Scholars of Buddhism and Asian religion, including graduate and post-graduate students, as well as Buddhist practitioners, will appreciate the range of translated materials and accompanied discussions made accessible in one essential collection, the first of its kind to center on the formerly-neglected topic of Buddhist pure lands.

For close to a thousand years Amida’s Pure Land, a paradise of perfect ease and equality, was the most powerful image of shared happiness circulating in the Japanese imagination. In the late nineteenth century, some Buddhist thinkers sought to reinterpret the Pure Land in ways that would allow it speak to modern Japan. Their efforts succeeded in ways they could not have predicted. During the war years, economist Kawakami Hajime, philosopher Miki Kiyoshi, and historian Ienaga Saburō—left-leaning thinkers with no special training in doctrinal studies and no strong connection to any Buddhist institution—seized upon modernized images of Shinran in exile and a transcendent Western Paradise to resist the demands of a state that was bearing down on its citizens with increasing force. Pure Land, Real World treats the religious thought of these three major figures in English for the first time. Kawakami turned to religion after being imprisoned for his involvement with the Japanese Communist Party, borrowing the Shinshū image of the two truths to assert that Buddhist law and Marxist social science should reinforce each other, like the two wings of a bird. Miki, a member of the Kyoto School who went from prison to the crown prince’s think tank and back again, identified Shinran’s religion as belonging to the proletariat: For him, following Shinran and working toward building a buddha land on earth were akin to realizing social revolution. And Ienaga’s understanding of the Pure Land—as the crystallization of a logic of negation that undermined every real power structure—fueled his battle against the state censorship system, just as he believed it had enabled Shinran to confront the world’s suffering head on. Such readings of the Pure Land tradition are idiosyncratic—perhaps even heretical—but they hum with the same vibrancy that characterized medieval Pure Land belief. Innovative and refreshingly accessible, Pure Land, Real World shows that the Pure Land tradition informed twentieth-century Japanese thought in profound and surprising ways and suggests that it might do the same for twenty-first-century thinkers. The critical power of Pure Land utopianism has yet to be exhausted.

Chinese Pure Land Buddhism: Understanding a Tradition of Practice is the first book in any western language to provide a comprehensive overview of Chinese Pure Land Buddhism. Even though Pure Land Buddhism was born in China and currently constitutes the dominant form of Buddhist practice there, it has previously received very little attention from western scholars. In this book, Charles B. Jones examines the reasons for the lack of scholarly attention and why the few past treatments of the topic missed many of its distinctive features. He argues that the Chinese Pure Land tradition, with its characteristic promise of rebirth in the Pure Land to even non-elite or undeserving practitioners, should not be viewed from the perspective of the Japanese Pure Land tradition, which differs greatly. More accurately contextualizing Chinese Pure Land Buddhism within the landscape of Chinese Buddhism and the broader global Buddhist tradition, this work celebrates Chinese Pure Land, not as a school or sect, but as a unique and inherently valuable “tradition of practice.” This volume is organized thematically, clearly presenting topics such as the nature of the Pure Land, the relationship between “self-power” and “other-power,” the practice of nianfo (buddha-recollection), and the formation of the line of “patriarchs” that keep the tradition grounded. It guides us in understanding the vigorous debates that Chinese Pure Land Buddhism evoked and delves into the rich apologetic literature that it produced in its own defense. Drawing upon a wealth of previously unexamined primary source materials, as well as modern texts by contemporary Chinese Pure Land masters, the author provides lucid translations of resources previously unavailable in English. He also shares his lifetime of experience in this field, enlivening the narrative with personal anecdotes of his visits to sites of Pure Land practice in China and Taiwan. The straightforward and nontechnical prose makes this book a standby resource for anyone interested in pursuing research in this lively, sophisticated, and still-evolving religious tradition. Scholars—including undergraduates—specializing in East Asian Buddhism, as well as those interested in Buddhism or Chinese religion and history in general, will find this book invaluable.