Eshinni (1182–1268?), a Buddhist nun and the wife of Shinran (1173–1262), the celebrated founder of the True Pure Land, or Shin, school of Buddhism, was largely unknown until the discovery of a collection of her letters in 1921. In this study, James C. Dobbins, a leading scholar of Pure Land Buddhism, has made creative use of these letters to shed new light on life and religion in medieval Japan. He provides a complete translation of the letters and an explication of them that reveals the character and flavor of early Shin Buddhism. Readers will come away with a new perspective on Pure Land scholarship and a vivid image of Eshinni and the world in which she lived. After situating the ideas and practices of Pure Land Buddhism in the context of the actual living conditions of thirteenth-century Japan, Dobbins examines the portrayal of women in Pure Land Buddhism, the great range of lifestyles found among medieval women and nuns, and how they constructed a meaningful religious life amid negative stereotypes. He goes on to analyze aspects of medieval religion that have been omitted in our modern-day account of Pure Land and tries to reconstruct the religious assumptions of Eshinni and Shinran in their own day. A prevailing theme that runs throughout the book is the need to look beyond idealized images of Buddhism found in doctrine to discover the religion as it was lived and practiced. Scholars and students of Buddhism, Japanese history, women’s studies, and religious studies will find much in this engaging work that is thought-provoking and insightful.

The Princess Nun tells the story of Bunchi (1619–1697), daughter of Emperor Go-Mizunoo and founder of Enshōji. Bunchi advocated strict adherence to monastic precepts while devoting herself to the posthumous welfare of her family. As the first full-length biographical study of a premodern Japanese nun, this book incorporates issues of gender and social status into its discussion of Bunchi’s ascetic practice and religious reforms to rewrite the history of Buddhist reform and Tokugawa religion. Gina Cogan’s approach moves beyond the dichotomy of oppression and liberation that dogs the study of non-Western and premodern women to show how Bunchi’s aristocratic status enabled her to carry out reforms despite her gender, while simultaneously acknowledging how that same status contributed to their conservative nature. Cogan’s analysis of how Bunchi used her prestigious position to further her goals places the book in conversation with other works on powerful religious women, like Hildegard of Bingen and Teresa of Avila. Through its illumination of the relationship between the court and the shogunate and its analysis of the practice of courtly Buddhism from a female perspective, this study brings historical depth and fresh theoretical insight into the role of gender and class in early Edo Buddhism.

Buddhist-Christian dialogue has a long and complex history that stretches back to the first centuries of the common era. Comprising 42 international and disciplinarily diverse chapters, this volume begins by setting up a framework for examining the nature of Buddhist-Christian interreligious dialogue, discussing how research in this area has been conducted in the past and considering future theoretical directions. Subsequent chapters delve into: important episodes in the history of Buddhist-Christian dialogue; contemporary conversations such as monastic interreligious dialogue, multiple religious identity, and dual religious practice; and Buddhist-Christian cooperation in social justice, social engagement, pastoral care, and interreligious education settings. The volume closes with a section devoted to comparative and constructive explorations of different speculative themes that range from the theological to the philosophical or experiential. This handbook explores how the study of Buddhist-Christian relations has been and ought to be done. The Routledge Handbook of Buddhist-Christian Studies is essential reading for researchers and students interested in Buddhist-Christian studies, Asian religions, and interreligious relationships. It will be of interest to those in fields such as anthropology, political science, theology, and history.

Meticulously researched and drawing on original source materials written in eight different languages, this study fills a lacuna in the historiography of Christianity in Japan, which up to now has paid little or no attention to the experience of women. Focusing on the century between the introduction of Christianity in Japan by Portuguese Jesuit missionaries in 1549 and the Japanese government's commitment to the eradication of Christianity in the mid-seventeenth century, this book outlines how women provided crucial leadership in the spread, nurture, and maintenance of the faith through various apostolic ministries. The author's research on the religious backgrounds of women from different schools of late medieval Japanese Shinto-Buddhism sheds light on individual women's choices to embrace or reject the Reformed Catholicism of the Jesuits, and explores the continuity and discontinuity of their religious expressions. The book is divided into four sections devoted to an in-depth study of different types of apostolates: nuns (women who took up monastic vocations), witches (the women leaders of the Shinto-Buddhist tradition who resisted Jesuit teachings), catechists (women who engaged in ministries of persuasion and conversion), and sisters (women devoted to missions of mercy). Analyzing primary sources including Jesuit histories, letters and reports, especially Luís Fróis' História de Japão, hagiography and family chronicles, each section provides a broad understanding of how these women, in the context of misogynistic society and theology, utilized resources from their traditional religions to new Christian adaptations and specific religio-social issues, creating unique hybrids of Catholicism and Buddhism. The inclusion of Portuguese, Spanish, Italian, and Japanese texts, many available for the first time in English, and the dramatic conclusion that women were largely responsible for the trajectory of Christianity in early modern Japan, makes this book an essential reading for scholars of women's history, religious history, history of Christianity, and Asian history.

A comprehensive history of women in Japanese religious traditions Scholars have widely acknowledged the persistent ambivalence with which the Japanese religious traditions treat women. Much existing scholarship depicts Japan’s religious traditions as mere means of oppression. But this view raises a question: How have ambivalent and even misogynistic religious discourses on gender still come to inspire devotion and emulation among women? In Women in Japanese Religions, Barbara R. Ambros examines the roles that women have played in the religions of Japan. An important corrective to more common male-centered narratives of Japanese religious history, this text presents a synthetic long view of Japanese religions from a distinct angle that has typically been discounted in standard survey accounts of Japanese religions. Drawing on a diverse collection of writings by and about women, Ambros argues that ambivalent religious discourses in Japan have not simply subordinated women but also given them religious resources to pursue their own interests and agendas. Comprising nine chapters organized chronologically, the book begins with the archeological evidence of fertility cults and the early shamanic ruler Himiko in prehistoric Japan and ends with an examination of the influence of feminism and demographic changes on religious practices during the “lost decades” of the post-1990 era. By viewing Japanese religious history through the eyes of women, Women in Japanese Religions presents a new narrative that offers strikingly different vistas of Japan’s pluralistic traditions than the received accounts that foreground male religious figures and male-dominated institutions.

This collection of seventeen essays situates modern Shin Buddhist thinker Kiyozawa Manshi (1863–1903) and his new form of spirituality, Seishinshugi, in the broader context of Buddhism and religious thought in modern Japan. The work highlights several factors that led to the development of Kiyozawa’s ideas and demonstrates the broad influence that he and his disciples had, putting in relief both the events that led Kiyozawa to set forth his unique formulation of a modern Shin Buddhist religiosity in Seishinshugi and the ways in which those ideas became a force that shaped a large part of Japan’s religious landscape well past the middle of the twentieth century. The book is made up of historical studies that explore the significance of Seishinshugi from a variety of perspectives and chapters that attempt to introduce some of the original ideas of Seishinshugi thinkers and other modern Shin proponents such as Sasaki Gesshō (1875–1926) and Yasuda Rijin (1900–1982). The inclusion of several translations of recent Japanese scholarship on Kiyozawa and Seishinshugi provides a snapshot of the state of the field for Kiyozawa studies today in Japan. Several early chapters present issues that Kiyozawa addressed in his formulations of Seishinshugi. His relationship with Inoue Enryō (1858–1919) is discussed in depth, as is his understanding of the Tannishō and new research indicating that Seishinshugi might more closely represent the thought of Kiyozawa’s disciples than his own. This portion ends with a consideration of the reinvention of Kiyozawa’s historical image by his followers after his death. Later chapters bring together research into the specific ways in which Kiyozawa’s legacy shaped the Japanese religious and philosophical environment in the last century, including contributions on female spirituality as expressed in the Seishinshugi movement and the influence of Kiyozawa and Soga Ryōjin (1875–1971) on the Kyoto School and its implications. Other essays highlight approaches to finding meaning in Shin doctrines by Sasaki, Soga, and Yasuda, and how D. T. Suzuki, an Ōtani University colleague, fits into the movement as a whole.

Buddhists across Asia have often aspired to die with a clear and focused mind, as the historical Buddha himself is said to have done. This book explores how the ideal of dying with right mindfulness was appropriated, disseminated, and transformed in premodern Japan, focusing on the late tenth through early fourteenth centuries. By concentrating one’s thoughts on the Buddha in one’s last moments, it was said even an ignorant and sinful person could escape the cycle of deluded rebirth and achieve birth in a buddha’s pure land, where liberation would be assured. Conversely, the slightest mental distraction at that final juncture could send even a devout practitioner tumbling down into the hells or other miserable rebirth realms. The ideal of mindful death thus generated both hope and anxiety and created a demand for ritual specialists who could act as religious guides at the deathbed. Buddhist death management in Japan has been studied chiefly from the standpoint of funerals and mortuary rites. Right Thoughts at the Last Moment investigates a largely untold side of that story: how early medieval Japanese prepared for death, and how desire for ritual assistance in one’s last hours contributed to Buddhist preeminence in death-related matters. It represents the first book-length study in a Western language to examine how the Buddhist ideal of mindful death was appropriated in a specific historical context. Practice for one’s last hours occupied the intersections of multiple, often disparate approaches that Buddhism offered for coping with death. Because they crossed sectarian lines and eventually permeated all social levels, deathbed practices afford insights into broader issues in medieval Japanese religion, including intellectual developments, devotional practices, pollution concerns, ritual performance, and divisions of labor among religious professionals. They also allow us to see beyond the categories of “old” versus “new” Buddhism, or establishment Buddhism versus marginal heterodoxies, which have characterized much scholarship to date. Enlivened by cogent examples, this study draws on a wealth of sources including ritual instructions, hagiographies, doctrinal writings, didactic tales, courtier diaries, historical records, letters, and relevant art historical material to explore the interplay of doctrinal ideals and on-the-ground practice.