In Anna Andreeva and Dominic Steavu, eds., Transforming the Void: Embryological Discourse and Rep... more In Anna Andreeva and Dominic Steavu, eds., Transforming the Void: Embryological Discourse and Reproductive Imagery in East Asian Religions, Brill 2016
From: Bernard Faure, The Power of Denial: Buddhism, Purity, and Gender. Princeton University Pres... more From: Bernard Faure, The Power of Denial: Buddhism, Purity, and Gender. Princeton University Press, 2003
From: Bernard Faure, The Power of Denial: Buddhism, Purity, and Gender. Princeton University Pres... more From: Bernard Faure, The Power of Denial: Buddhism, Purity, and Gender. Princeton University Press, 2003
From: Bernard Faure, The Power of Denial: Buddhism, Purity, and Gender. Princeton University Pres... more From: Bernard Faure, The Power of Denial: Buddhism, Purity, and Gender. Princeton University Press, 2003
Hualin International Journal of Buddhist Studies, 2021
After its transmission to Japan, Chinese Tiantai Buddhism developed into a namesake school (Tenda... more After its transmission to Japan, Chinese Tiantai Buddhism developed into a namesake school (Tendai) based not only at Enryakuji 延暦寺 on Mount Hiei 比叡山, but also at Onjōji 園城寺 (also known as Miidera 三井寺). While preserving the main principles of its origin in China, Japanese Tendai also took on remarkable characteristics under the influence of Esoteric Buddhism. This aspect was known as Taimitsu 台密 (the esoteric teaching of Tendai), by opposition to Tōmitsu 東密 (the esoteric teaching of Shingon 真言, based on Tōji 東 寺 Temple in Kyoto). Taimitsu developed in particular a discourse on nonduality centered on the notion of susiddhi ('perfect realization'). This study highlights some of these innovations, mainly using the evidence gleaned from a major Tendai compendium compiled in the early fourteenth century, the Keiran shūyōshū 渓嵐拾葉集 [Leaves Gleaned from the Mountain Streams].
This article is an open access article distributed under the terms and conditions of the Creative... more This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY
is now relatively well known-whether in its traditional version, as it was transmitted in the so-... more is now relatively well known-whether in its traditional version, as it was transmitted in the so-called Histories of the Transmission of the Lamp (Ch. chuandeng lu, J. dentōroku 伝灯録), or in
During the medieval period and till the Meij i Restoration, Jūzenj i was one of the preeminent gods... more During the medieval period and till the Meij i Restoration, Jūzenj i was one of the preeminent gods of the Hie Shrines (known today as Hiyoshi Taisha). The very name "Jūzenj i" sounds rather strange for a kami, and it has received various Buddhist and "Shintō" interpretations. It points toward a Buddhist monastic institution, that of the "ten dhyāna masters" (jūzenj i), which was important in the Nara and Heian periods but had declined by the time Jūzenj i's cult arose, toward the eleventh century. There are few representations of Jūzenj i. He is usually represented as a young monk or as a youth (dōji or chigo). Indeed, youth is his most characteristic feature, and it links him not only with a category of more or less divine or demonic deities but also with an important fi gure often represented as a child or an adolescent, Shōtoku Taishi. The fi gure of Jūzenj i is also intimately related to the image of the monkey, the emissary of Sannō Gongen, the main protector of Mount Hiei. Jūzenj i was above all an oracular god. He delivered his oracles not only through incubatory dreams but also through children that he possessed. The sudden and violent nature of Jūzenj i's child possession, as reported in literary sources, reveals an unruly, demonic nature. Yet Jūzenj i also came to be perceived as a deity watching over the destiny of humans. This transformation was made easier through his identifi cation with the snake deity Ugajin, and, through him, with the so-called "wild gods of the placenta" (ena kōjin). This identifi cation took place within a specifi c context, that of the beliefs concerning placenta deities. In his role as placenta deity, Jūzenj i was mostly a nurturing deity that brings "longevity and happiness," yet, as "wild deity" (kōjin), he remained essentially ambivalent-and potentially dangerous when not properly initiated. The ascension of Jūzenj i into the medieval pantheon led to identifying him with the "god of destiny," Shukujin. This identifi cation derives logically from the nature and functions of that deity-a child-deity related to Jizō, but also an oracular deity and a deity of limits, and a violent deity of the kōjin type, perceived as the aramitama of the mountain god Sannō Gongen. This latent symbolic complex was brought to the forefront with the emergence of certain social groups (the artistic guilds of the sarugakusha and biwa hōshi, and the inhabitants of the shuku, way-stations). This complex symbolic network explains how, even within the orthodox circles of Enryakuji and Hie Shrine, Jūzenj i eventually became a "god of the warp and woof of Heaven and Earth." Les dieux naissent et meurent, pour ressusciter parfois. Qui connaît encore aujourd'hui le nom de Jūzenj i ? Ce dernier était pourtant l'un des dieux du Grand Sanctuaire de Hie (Hie Taisha , lu aujourd'hui Hiyoshi Taisha), au pied du Mont Hiei , dans la ville de Sakamoto , sur la rive ouest du lac
L'image de Bodhidharma, fondateur semi-légendaire de l'école bouddhique chinoise du chan, est l'u... more L'image de Bodhidharma, fondateur semi-légendaire de l'école bouddhique chinoise du chan, est l'un des thèmes favoris dans les dessins chinois à l'encre, rendus populaires par cette école. Les traits farouches de ce moine indien sont censés y refléter la détermination dont doit faire preuve le pratiquant pour atteindre l'Éveil. Cette image connut un grand succès en Chine et au Japon, où Bodhidharma finit par être vénéré à l'égal du Bouddha.
Hualin International Journal of Buddhist Studies, 4.1 , 2021
After its transmission to Japan, Chinese Tiantai Buddhism developed into a namesake school (Tenda... more After its transmission to Japan, Chinese Tiantai Buddhism developed into a namesake school (Tendai) based not only at Enryakuji 延暦寺 on Mount Hiei 比叡山, but also at Onjōji 園城寺 (also known as Miidera 三井寺). While preserving the main principles of its origin in China, Japanese Tendai also took on remarkable characteristics under the influence of Esoteric Buddhism. This aspect was known as Taimitsu 台密 (the esoteric teaching of Tendai), by opposition to Tōmitsu 東密 (the esoteric teaching of Shingon 真言, based on Tōji 東 寺 Temple in Kyoto). Taimitsu developed in particular a discourse on nonduality centered on the notion of susiddhi ('perfect realization'). This study highlights some of these innovations, mainly using the evidence gleaned from a major Tendai compendium compiled in the early fourteenth century, the Keiran shūyōshū 渓嵐拾葉集 [Leaves Gleaned from the Mountain Streams].
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