The Prince and the Monk: Shotoku Worship in Shinran's Buddhism

Appendix A

Appendix A Selected Sources on Shotoku Legends For primary sources, I examine the complete collection of Shinran’s writings: Kotaishi Shotoku hosan (Hymns in Praise of Prince Shotoku), Dai Nihon koku zokusan o Shotoku Taishi hosan (Hymns in Praise of Shotoku Taishi, minor ruler of the great kingdom of Japan), Jogu Taishi gyoki (Account of Prince [Shotoku] of the upper palace), which are compiled in the five-volume work, Shinshu shogyo zensho; the Kyogyoshinsho (Teaching, Practice, and Realization), which is a compilation of passages from the sutras and Pure Land writings of India, China, and Korea; Jodo monrui jusho (Passages on the Pure Land Way), his second systematic prose work, and Tannisho (A Tractate Deploring Heresies Against True Faith). Primary sources for understanding the evolution of Shotoku legends in Japan are divided into two categories: ancient and medieval. For ancient sources, two important sources provide historical facts regarding the life of Shotoku Taishi: the Nihon shoki (Chronicles of Japan, 720) and the Jogu Shotoku hoo teisetsu (The Imperial Record of Shotoku, Priestly-Prince of the Upper Palace). The Nihon shoki was commissioned by imperial authorities and compiled by members of the court and aristocracy about one hundred years after the death of Shotoku. Also written by imperial command during the Heian period, Jogu Shotoku hoo teisetsu is another early biographical source on Shotoku Taishi. This text is the oldest biography of Shotoku Taishi; it was composed mostly during the eighth century by an unknown author.The Jogu Shotoku hoo teisetsu reveals the importance of Shotoku as both ruler and Buddhist and is primarily a Buddhist 141 biography because it emphasizes Shotoku’s Buddhist activities, such as temple building and sutra study. Although these two biographical sources were both written at imperial command, in part to legitimize claims of the imperial family’s right to rule, they remain significant because they have served as the foundation for subsequent interpretations of Shotoku’s life and times. Consequently, since both sources were written at least one hundred years after Shotoku’s death, we must be mindful not to confuse claims about historical facts with the glorification of Shotoku’s political and religious achievements. Still, for the purpose of this study, these two sources help us to better understand the meaning of Shotoku’s image in different historical periods, and how that image was utilized to promote state Buddhism and the political interests of the ruling authorities during ancient and medieval Japan. The Jogu kotaishi bosatsuden is another ancient source on the biography of Prince Shotoku. This text is an important source because it is a more objective account. This is because Shitaku, a disciple of Chien-chen, did not write it by Imperial command but out of his personal initiative. Another primary source is the Horyuji kondo shakasanzonzo that describes Shotoku’s family and folklore.This source tells us that, during the reign of GoSanjo , the place for Shotoku worship had already been established. Shotoku also wrote commentaries on three main sutras, otherwise referred to as the Sangyogisho that can help us to understand Shotoku’s philosophy and knowledge of Buddhism. The Sangyogisho consists of the Shomangyo (Srimala simhanada sutra), Yuimagyo (Vimalakirti nirdesa sutra), and Hokekyo (Lotus sutra). Other ancient sources regarding the worship of Shotoku Taishi are the various engis (temple records) from the temples that Shotoku built during his regency . It has been documented that Shotoku erected a total of forty-six temples, including the famous Shitennoji and the Horyuji, to promote Buddhism .These temples that were associated with Shotoku worship kept historical records concerning the founding of their temples, called engi, which often included mystical accounts of Shotoku as the incarnation of bodhisattva Kannon for the sake of legitimization. Closer examination of engis helps us to understand the nature of Shotoku worship and rituals during the ancient and medieval period and explains how Shotoku legends continued to evolve in mythical proportions with embellishments that served to legitimize the establishment and authority of temple establishments. For instance, I examine the Zenkoji engi, Goshuin engi, and Gangoji engi, which give us a better understanding of Shotoku worship by Buddhist institutions. Edited by Takeuchi Rizo, the Horyuji Shaka sanzon zo yakushi nyorai zo kohaimei records how the temple was founded by Shotoku and describes those 142 The Prince and the Monk artifacts and treasures related to Shotoku, which became main objects for rituals performed there. Two other primary sources on Shotoku...