By Mark Teeuwen, Fabio Rambelli
This quantity deals a multidisciplinary method of the combinatory culture that ruled premodern and early glossy eastern faith, referred to as honji suijaku (originals and their traces). It questions got, simplified money owed of the interactions among Shinto and eastern Buddhism, and provides a extra dynamic and variegated non secular international, one within which the deities' Buddhist originals and native strains didn't represent one-to-one institutions, yet complicated combos of a number of deities according to semiotic operations, doctrines, myths, and legends. The book's essays, all in line with particular case reviews, speak about the honji suijaku paradigm from a couple of diversified views, continuously integrating historic and doctrinal research with interpretive insights.
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Extra info for Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradigm
Kami honji no koto clearly intends to demonstrate the negative nature of local deities who were worshipped without any apparent Buddhist inﬂuence, as is indicated by the fact that people after they die become dangerous, vengeful ghosts. In fact, Buddhist funerals were introduced to the countryside also as a way to prevent such a dire fate. Only after such funerals were the dead to be considered as benign patrons of the lineage. We could say, then, that “real kami” constituted a handy target for Buddhist criticism that could be used to spread Buddhist customs and beliefs to the provinces.
These theories ﬂourished not only, or even primarily, at Ise, Amaterasu’s home base, but ﬁrst of all in Buddhist lineages who added Buddhist kami ritual to their ritual arsenal. 108 The result was that various kami closely associated with Amaterasu (Sannø at Mount Hiei and Miwa Daimyøjin at Mount Miwa were the most prominent among them) became nodes of new forms of kami doctrine and ritual. Inverted honji suijaku Both the identiﬁcation of Amaterasu as Dainichi’s spirit and the heightened ritual status of “real kami” served to carve out a doctrinal space where the dominant honji suijaku paradigm could be questioned.
As a result, these “mountains” now constituted their own category of cultic sites, still associated with shrines and kami, but completely Buddhist in nature. ” This term is usually derived from Chinese sutras (such as the Yulapen jing and the Zuishengwang jing); however, it does not ﬁgure there as a noun, but only as a combination of an adverb and a verb, meaning “to take on a temporary appearance,” and referring to the ability of buddhas and bodhisattvas to appear in various guises in order to help the sentient beings according to their capacities.