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

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.

Based on ethnographic fieldwork and archival research, it is one of the first studies to give readers a sense of what is happening on the front lines as a growing number of Buddhist priests try to reboot their roles and traditions to gain greater significance in Japanese society. The book profiles innovative as well as controversial responses to the challenges facing Buddhist priests. From traditional activities (conducting memorial rituals; supporting residences for the elderly and infirm; providing relief for victims of natural disasters) to more creative ones (collaborating in suicide prevention efforts; holding symposia and concerts on temple precincts; speaking out against nuclear power following Japan’s 2011 earthquake; opening cafés, storefront temples, and pubs; even staging fashion shows with priests on the runway), more progressive members of Japan’s Buddhist clergy are trying to navigate a path leading towards renewed relevance in society. An additional challenge is to avoid alienating older patrons while trying to attract younger ones vital to the future of their temples. The work’s central theme of “experimental Buddhism”provides a fresh perspective to understand how priests and other individuals employ Buddhist traditions in selective and pragmatic ways. Using these inventive approaches during a time of crisis and transition for Japanese temple Buddhism, priests and practitioners from all denominations seek solutions that not only can revitalize their religious traditions but also influence society and their fellow citizens in positive ways.

This anthology reflects a range of Japanese religions in their complex, sometimes conflicting, diversity. In the tradition of the Princeton Readings in Religions series, the collection presents documents (legends and miracle tales, hagiographies, ritual prayers and ceremonies, sermons, reform treatises, doctrinal tracts, historical and ethnographic writings), most of which have been translated for the first time here, that serve to illuminate the mosaic of Japanese religions in practice. George Tanabe provides a lucid introduction to the "patterned confusion" of Japan's religious practices. He has ordered the anthology's forty-five readings under the categories of "Ethical Practices," "Ritual Practices," and "Institutional Practices," moving beyond the traditional classifications of chronology, religious traditions (Shinto, Confucianism, Buddhism, etc.), and sects, and illuminating the actual orientation of people who engage in religious practices. Within the anthology's three broad categories, subdivisions address the topics of social values, clerical and lay precepts, gods, spirits, rituals of realization, faith, court and emperor, sectarian founders, wizards, and heroes, orthopraxis and orthodoxy, and special places. Dating from the eighth through the twentieth centuries, the documents are revealed to be open to various and evolving interpretations, their meanings dependent not only on how they are placed in context but also on how individual researchers read them. Each text is preceded by an introductory explanation of the text's essence, written by its translator. Instructors and students will find these explications useful starting points for their encounters with the varied worlds of practice within which the texts interact with readers and changing contexts. Religions of Japan in Practice is a compendium of relationships between great minds and ordinary people, abstruse theories and mundane acts, natural and supernatural powers, altruism and self-interest, disappointment and hope, quiescence and war. It is an indispensable sourcebook for scholars, students, and general readers seeking engagement with the fertile "ordered disorder" of religious practice in Japan.

This completely new study of Japanese Shin Buddhism offers a valuable combination of historical development and present-day practice supported by carefully selected readings and commentaries. Additional value is provided by the many illustrations which illuminate the text. Esben Andreasen's excellent and very accessible study, therefore, will be widely welcomed, both for its scope as a coursework reader, and as a general introduction to this much-neglected area of Buddhist practice. It will also go a long way to reforming the general view in the West that Zen is the principal Buddhist expression in Japan—when, as a matter of fact, it is a minority religion. Alfred Bloom's helpful Postcript reminds us that Shin Buddhism is a tradition some 800 years in development, and that "its basic approach to spiritual emancipation or deliverance stresses faith and the recitation of the name Namo Amida Butsu as an expression of gratitude for the deliverance offered by Amida Buddha through his Primal Vows."

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.

Despite popular images of priests seeking enlightenment in snow-covered mountain temples, the central concern of Japanese Buddhism is death. For that reason, Japanese Buddhism’s social and economic base has long been in mortuary services—a base now threatened by public debate over the status, treatment, and location of the dead. Bonds of the Dead explores the crisis brought on by this debate and investigates what changing burial forms reveal about the ways temple Buddhism is perceived and propagated in contemporary Japan. Mark Rowe offers a crucial account of how religious, political, social, and economic forces in the twentieth century led to the emergence of new funerary practices in Japan and how, as a result, the care of the dead has become the most fundamental challenge to the continued existence of Japanese temple Buddhism. Far from marking the death of Buddhism in Japan, Rowe argues, funerary Buddhism reveals the tradition at its most vibrant. Combining ethnographic research with doctrinal considerations, this is a fascinating book for anyone interested in Japanese society and religion.