Joji Atone was born in Fukuoka, Japan, in 1951 and holds a Ph.D. from the University of WisconsinûMadison. Since 1992, he has been the director of Bukkyo UniversityûLos Angeles Extension. --
The Promise of Amida Buddha is the first complete English translation of a seminal collection of writings by the Japanese Pure Land school's founder, Honen-shonin (1133-1212). The so-called Japanese Anthology (Wago Toroku) collects his surviving short writings composed in Japanese, including letters of exhortation and public pronouncements. The vital writings provide a window into Honen's life and the turbulent era in which he lived and taught. Honen-shonin, who lived in Japan in the twelfth century, saw that the complexity of traditional Buddhist practices made them inaccessible to people outside the monastic elite. Drawing on the Chinese Pure Land tradition, he re-imagined Pure Land practice for Japan and ushered in a new and dynamic practice that continues in the present day. In our degenerate age, says Honen, we cannot hope to reach enlightenment via the practices employed by the Buddhist masters of old. For us there is only one avenue to liberation--rebirth in the Pure Land of Amida, from whence our progress is irreversible and our ultimate release assured. The Pure Land is a heavenly destination made manifest through the pure vow of Amida to save all beings, and we secure passage to this land in our next life through pure faith in Amida at the very moment of death. The practice of faith in Amida is performed through nembutsu, the continual recitation of the mantra Namu Amida Butsu, which bonds us to Amida and brings us into his care.
Priest, saint, and founder of the independent school of Pure Land (Jōdo) Buddhism in 12th century Japan, Hōnen Shōnin's importance has been largely unrecognized in the West, even though his legacy includes over twenty million living practitioners of in Japan. Honen the Buddhist Saint: His Life and Teachings is the first and only English translation of a biography of this remarkable man. Edited by Joseph A. Fitzgerald, this edition combines illustrations from Japanese religious sites as well as Hōnen's own words which allow him to speak "from across the ages," to any human being, Buddhist or non-Buddhist, who desires to have faith and gain knowledge.
Ippen (1239-1289) was a wandering hijiri (holy man) and religious leader whose movement developed into one of the major schools of medieval Japanese Buddhism. In his life and thought we find elements of folk practices and mountain austerities, the critical spirit of Zen, and the cosmic vision of esoteric traditions. This volume presents a translation of all of Ippen's extant writings, including letters and verse, together with records of his spoken words.
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).
This work combines the biography of the founder of Shin Buddhism with a detailed study of the complex development of the religion, from its simple beginnings as a small, rural primarily lay Buddhist movement in the 12th century to its rapid growth as a powerful urban religion in the 15th century.
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.
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.