By Mark Teeuwen, Fabio Rambelli
This quantity deals a multidisciplinary method of the combinatory culture that ruled premodern and early glossy eastern faith, often called honji suijaku (originals and their traces). It questions got, simplified debts of the interactions among Shinto and jap Buddhism, and provides a extra dynamic and variegated spiritual global, one during which the deities' Buddhist originals and native lines didn't represent one-to-one institutions, yet complicated mixtures of a number of deities in keeping with semiotic operations, doctrines, myths, and legends. The book's essays, all in keeping with particular case experiences, talk about the honji suijaku paradigm from a couple of various views, continuously integrating historic and doctrinal research with interpretive insights.
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Extra resources for Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradigm
Examples are the development of rituals of offering to stars and planets (notably the Pole Star, the Big Dipper, and the “morning star” Venus), and to the so-called “Magistrates of the Realm of the Dead” (myøkan). 81 It is signiﬁcant that such elements were most prominent in the practice of mountain ascetics, who played an important role in the amalgamation of kami and Buddhism from its very earliest stages. 82 The stars and divine magistrates that served as the foci of such various Daoist-like rituals were neither kami in the traditional sense of the word, nor were they fully integrated into the Buddhist pantheon.
84 Takahashi Miyuki (1993), pp. 86–8. 25 M A R K T E E U W E N A N D FA B I O R A M B E L L I Mount Otokoyama, not far south of the capital, in 861. ” All these developments are addressed in detail in Grapard’s chapter in this book. The most striking aspect of the whole affair is the fact that Hachiman was moved to a temple by an esoteric monk. Kami had been moved to new capitals before – the Fujiwara clan deities, for example, were worshipped in the capitals of Nara (Kasuga shrine), Nagaoka (Øharano shrine) and Kyoto (Yoshida shrine); but in all these cases, shrines were built to accommodate the deities, and shrine priests were appointed to serve them.
HI, vol. 2, no. 489. For an account of this cult in English, see McMullin (1988). On Gozu Tennø and other gods of disease, see Yamamoto Hiroko (1998b), esp. pp. 503–644. 90 It was staffed by shasø, and included in the list of twenty-two shrines from 991 onwards. e. 91 Iyanaga Nobumi’s chapter in this volume addresses the complexities underlying the divine ﬁgure of Tenjin. The cults of miyadera like Gionsha and Kitano Tenmang¨ introduced yet another prominent category of “moot” deities. These were temples where shrine monks worshipped deities that were difﬁcult to categorise – exotic deities such as Gozu Tennø, and paciﬁed spirits of human beings.
Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradigm by Mark Teeuwen, Fabio Rambelli