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.

A “lively and epic . . . thoughtful and vivid” historical novel based on the true story that inspired Madame Butterfly and Miss Saigon (Publishers Weekly). The year is 1858. Thomas Glover is a gutsy eighteen-year-old in Aberdeen who grasps the chance of escape to foreign lands and takes a posting as a trader in Japan. Within ten years he amasses a great fortune, plays a huge role in modernizing Japan, and, on the other side of the law, brings about the overthrow of the shogun. Yet beneath Glover’s astonishing success lies a man cut to the heart. His love affair with a courtesan—a woman who, unknown to him, would bear him the son for whom he had always longed—would inform a tragedy so heartrending that it would become immortal. “Part thrilling adventure, part lyrical reflection, and characterized by Spence’s pure vision”, The Pure Land spans the feudal and the atomic ages, East and West, global history and the private passions of the Scottish merchant-turned-Nagasaki tycoon and hero (Sunday Herald). The result is “a page-turner of the first order. Not merely an engaging and vivid historical novel, but also a meditative work of art that is as finely honed as a samurai’s sword” (The Times, London).

"Tomomi Hanamure, a Japanese citizen who loved exploring the rugged wilderness of the American West, was killed on her birthday May 8, 2006. She was stabbed 29 times as she hiked to Havasu Falls on the Havasupai Indian Reservation at the bottom of Grand Canyon. Her killer was an 18-year old Havasupai youth named Randy Redtail Wescogame who had a history of robbing tourists and was addicted to meth. It was the most brutal murder ever recorded in Grand Canyon's history."--Amazon.com.

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.

Finding Our True Home presents a new definitive translation of the Amitabha Sutra along with Thich Nhat Hanh’s first commentary on one of the most practiced forms of Buddhism in the world, the Pure Land school. Introduced in the Buddha’s own lifetime, Pure Land practice puts us in touch with the beauty in our own world and brings us the security, solidity, and freedom we need in order to truly enjoy it. Realizing that Buddha is within us, we see that the Pure Land (paradise) is here and now, rather than in the future. Finding Our True Home will open a new Dharma door to many students of meditation.

The larger sutra on Amitāyus (Taishō volume 12, number 360) -- The sutra on contemplation of Amitāyus (Taishō volume 12, number 365) -- The smaller sutra on Amitāyus (Taishō volume 12, number 366).

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.