Jacobson convincingly demonstrates that Buddhism and the Western philosophies of Heraclitus and of modern thinkers such as Dewey, Whitehead, and Hartshorne have developed a reason truer to authentic experience than the reason so prevalent in traditionally dominant Western philosophy.

The Heart of Doµgen’s Shoµboµgenzoµ provides exhaustively annotated translations of the difficult core essays of Shoµboµgenzoµ, the masterwork of Japanese Zen master Doµgen Kigen, the founder of Soµtoµ Zen. This book is centered around those essays that generations have regarded as containing the essence of Doµgen’s teaching. These translations, revised from those that first appeared in the 1970s, clarify and enrich the understanding of Doµgen’s religious thought and his basic ideas about Zen practice and doctrine. Doµgen’s uncommon intellectual gifts, combined with a profound religious attainment and an extraordinary ability to articulate it, make Shoµboµgenzoµ unique even in the vast literature the Zen school has produced over the centuries, securing it a special place in the history of world religious literature.

Hokkeji, an ancient Nara temple that once stood at the apex of a state convent network established by Queen-Consort Komyo (701–760), possesses a history that in some ways is bigger than itself. Its development is emblematic of larger patterns in the history of female monasticism in Japan. In Hokkeji and the Reemergence of Female Monastic Orders in Premodern Japan, Lori Meeks explores the revival of Japan’s most famous convent, an institution that had endured some four hundred years of decline following its establishment. With the help of the Ritsu (Vinaya)-revivalist priest Eison (1201–1290), privately professed women who had taken up residence at Hokkeji succeeded in reestablishing a nuns’ ordination lineage in Japan. Meeks considers a broad range of issues surrounding women’s engagement with Buddhism during a time when their status within the tradition was undergoing significant change. The thirteenth century brought women greater opportunities for ordination and institutional leadership, but it also saw the spread of increasingly androcentric Buddhist doctrine. Hokkeji explores these contradictions. In addition to addressing the socio-cultural, economic, and ritual life of the convent, Hokkeji examines how women interpreted, used, and "talked past" canonical Buddhist doctrines, which posited women’s bodies as unfit for buddhahood and the salvation of women to be unattainable without the mediation of male priests. Texts associated with Hokkeji, Meeks argues, suggest that nuns there pursued a spiritual life untroubled by the so-called soteriological obstacles of womanhood. With little concern for the alleged karmic defilements of their gender, the female community at Hokkeji practiced Buddhism in ways resembling male priests: they performed regular liturgies, offered memorial and other priestly services to local lay believers, and promoted their temple as a center for devotional practice. What distinguished Hokkeji nuns from their male counterparts was that many of their daily practices focused on the veneration of a female deity, their founder Queen-Consort Komyo, whom they regarded as a manifestation of the bodhisattva Kannon. Hokkeji rejects the commonly accepted notion that women simply internalized orthodox Buddhist discourses meant to discourage female practice and offers new perspectives on the religious lives of women in premodern Japan. Its attention to the relationship between doctrine and socio-cultural practice produces a fuller view of Buddhism as it was practiced on the ground, outside the rarefied world of Buddhist scholasticism.

This book provides a wide-ranging examination of the Hongzhou school of Chan Buddhism—the precursor to Zen Buddhism—under Mazu Daoyi (709–788) and his successors in eighth- through tenth-century China, which was credited with creating a Golden Age or classical tradition. Jinhua Jia uses stele inscriptions and other previously ignored texts to explore the school’s teachings and history. Defending the school as a full-fledged, significant lineage, Jia reconstructs Mazu’s biography and resolves controversies about his disciples. In contrast to the many scholars who either accept or reject the traditional Chan histories and discourse records, she thoroughly examines the Hongzhou literature to differentiate the original, authentic portions from later layers of modification and recreation. The book describes the emergence and maturity of encounter dialogue and analyzes the new doctrines and practices of the school to revise the traditional notion of Mazu and his followers as iconoclasts. It also depicts the strivings of Mazu’s disciples for orthodoxy and how the criticisms of and reflections on Hongzhou doctrine led to the schism of this line and the rise of the Shitou line and various houses during the late Tang and Five Dynasties periods. Jia refutes the traditional Chan genealogy of two lines and five houses and calls for new frameworks in the study of Chan history. An annotated translation of datable discourses of Mazu is also included.

Religious acculturation is typically seen as a one-way process: The dominant religious culture imposes certain behavioral patterns, ethical standards, social values, and organizational and legal requirements onto the immigrant religious tradition. In this view, American society is the active partner in the relationship, while the newly introduced tradition is the passive recipient being changed. Michihiro Ama’s investigation of the early period of Jodo Shinshu in Hawai‘i and the United States sets a new standard for investigating the processes of religious acculturation and a radically new way of thinking about these processes.

Most studies of American religious history are conceptually grounded in a European perspectival position, regarding the U.S. as a continuation of trends and historical events that begin in Europe. Only recently have scholars begun to shift their perspectival locus to Asia. Ama’s use of materials spans the Pacific as he draws on never-before-studied archival works in Japan as well as the U.S. More important, Ama locates immigrant Jodo Shinshu at the interface of two expansionist nations. At the end of the nineteenth and beginning of the twentieth centuries, both Japan and the U.S. were extending their realms of influence into the Pacific, where they came into contact—and eventually conflict—with one another. Jodo Shinshu in Hawai‘i and California was altered in relation to a changing Japan just as it was responding to changes in the U.S. Because Jodo Shinshu’s institutional history in the U.S. and the Pacific occurs at a contested interface, Ama defines its acculturation as a dual process of both "Japanization" and "Americanization."

Immigrants to the Pure Land explores in detail the activities of individual Shin Buddhist ministers responsible for making specific decisions regarding the practice of Jodo Shinshu in local sanghas. By focusing so closely, Ama reveals the contestation of immigrant communities faced with discrimination and exploitation in their new homes and with changing messages from Japan. The strategies employed, whether accommodation to the dominant religious culture or assertion of identity, uncover the history of an American church in the making.

Buddhist-Christian reflection that uses friendship as a model for interreligious understanding. In this work of Buddhist-Christian reflection, John Ross Carter explores two basic aspects of human religiousness: faith and the activity of understanding. Carter’s perspective is unique, putting people and their experiences at the center of inquiry into religiousness. His model and method grows out of friendship, challenging the so-called objective approach to the study of religion that privileges patterns, concepts, and abstraction.Carter considers the traditions he knows best, the Protestant Christianity he was born into and the Theravada and Jodo Shinshu (Pure Land) traditions of the Sri Lankan and Japanese friends among whom he has lived, studied, and worked. His rich, wide-ranging accounts of religious experience include discussions of transcendence, reason, sam|vega, shinjin, the inconceivable, and whether lives oriented toward faith will survive in a global context with increased pressures for individualism and secularism. Ultimately, Carter proposes that the endeavor of interreligious understanding is itself a religious quest.

This book explores the Buddhist view of death and its implications for contemporary bioethics. Writing primarily from within the Tibetan tradition, author Karma Lekshe Tsomo discusses Buddhist notions of human consciousness and personal identity and how these figure in the Buddhist view of death. Beliefs about death and enlightenment and states between life and death are also discussed. Tsomo goes on to examine such hot-button topics as cloning, abortion, assisted suicide, euthanasia, organ donation, genetic engineering, and stem-cell research within a Buddhist context, introducing new ways of thinking about these highly controversial issues.

Iron Eyes focuses on the Japanese Zen master Tetsugen Doµkoµ (1630–1682), the best-known exponent of O÷baku Zen in Japan and the West. O÷baku Zen arose during the seventeenth century and became the third major Zen sect in Japan. O÷baku monks encouraged the laity to deepen their knowledge of and commitment to Buddhism. Tetsugen is credited with producing the first complete wood block edition of the Chinese Buddhist scriptures in Japan. Legend has it that Tetsugen had to raise the money for the project three times: twice his great compassion led him to give away the money he had raised to the starving victims of natural disasters. This Zen story is well-known in Japan and has gained popularity among contemporary Buddhists in the West. The first part of this book offers an introduction and a series of analytical chapters describing Tetsugen’s life, work, and teachings, as well as the legends related to him. The second part comprises annotated translations of his major teaching texts, important letters and other historical documents, a selection of his poetry, and several traditional biographies.

With contributions from scholars on both sides of the Pacific, Issei Buddhism in the Americas upends boundaries and categories that have tied Buddhism to Asia and illuminates the social and spiritual role that the religion has played in the Americas._x000B__x000B_While Buddhists in Japan had long described the migration of the religion as traveling from India, across Asia, and ending in Japan, this collection details the movement of Buddhism across the Pacific to the Americas. Contributors describe the pioneering efforts of first-generation Issei priests and their followers within the context of Japanese diasporic communities and immigration history and the early history of Buddhism in the Americas. The result is a dramatic exploration of the history of Asian immigrant religion that encompasses such topics as Japanese language instruction in Hawaiian schools, the Japanese Canadian community in British Columbia, and Zen Buddhism in Brazil._x000B__x000B_Contributors are Michihiro Ama, Noriko Asato, Masako Iino, Tomoe Moriya, Lori Pierce, Cristina Rocha, Keiko Wells, Duncan Ryûken Williams, and Akihiro Yamakura._x000B_

Upon entering a Japanese Buddhist temple in Hawai‘i, most people—whether first-time visitors or lifelong members—are overwhelmed by the elaborate and complex display of golden ornaments, intricately carved altar tables and incense burners, and images of venerable masters and bodhisattvas. These objects, as well as the architectural elements of the temple itself, have meanings that are often hidden in ancient symbolisms. This book, written by two local authorities on Japanese art and religion, provides a thorough yet accessible overview of Buddhism in Hawai‘i followed by a temple-by-temple guide to the remaining structures across the state.

Introductory chapters cover the basic history, teachings, and practices of various denominations and the meanings of objects commonly found in temples. Taken together, they form a short primer on Buddhism in Japan and Hawai‘i. The heart of the book is a narrative description of the ninety temples still extant in Hawai‘i. Augmented by over 350 color photographs, each entry begins with historical background information and continues with descriptions of architecture, sanctuaries, statuary and ritual implements, columbariums, and grounds. Appended at the end is a chart listing each temple's denomination, membership number, and architectural type.

While many Buddhist temples in Hawai‘i are active social and religious centers, a good number are in serious decline. In addition to being an introduction to Buddhism and a guide book, Japanese Buddhist Temples of Hawai‘i is an indispensable historical record of what exists today and what may be gone tomorrow. It will appeal to temple members, pilgrims, residents, and tourists interested in local cultural and historic sites, and historians of Buddhism in Hawai‘i.

363 color illus.