Shinbutsu Shugo Research Papers - Academia.edu (original) (raw)

『大谷大学大学院研究紀要』【第27号] 2010年12月
Otani Daigaku, Otani Daigaku Daigakuin Kenkyū Kiyo 27, December 2010: pp. 141-172.

In this chapter, my main aim is to offer some evidence for the fact that during the early Edo period, there actually existed a Shinto paradigm different from honji suijaku, while, at the same time, medieval forms of belief in the kami... more

In this chapter, my main aim is to offer some evidence for the fact that during the early Edo period, there actually existed a Shinto paradigm different from honji suijaku, while, at the same time, medieval forms of belief in the kami continued to exist. Of course, “non-honji suijaku” conceptions of the kami had been developed already in the medieval period, for instance in the form of Watarai or Yoshida Shinto. But these were secret teachings for specialists, unknown to the common people. The scatteredreligious incidents from the Edo period discussed in this essay indicate, however, that in contrast to previous times, Buddhist and non-Buddhist forms of kami worship were at this time quite commonly regarded as different forms of Shinto. This implies that Shinto as an independent religion had become a conceivable option, no matter whether people favoured it or not. As I will explain in more detail below, this perception of Shinto is intimately connected with the rise of Yoshida Shinto; but at the same time it developed in directions that were not at all intended or envisaged by the Yoshida.

In this paper, the author discusses the connection between Shintō and Shin Buddhism by examining the development of the Shin Buddhist head temple Kinshokuji. Through an analysis of different sources (tales and precinct-layouts), the... more

In this paper, the author discusses the connection between Shintō and Shin Buddhism by examining the development of the Shin Buddhist head temple Kinshokuji. Through an analysis of different sources (tales and precinct-layouts), the author seeks to reconsider two views on Buddhism. First, he shows that while the sectarian boundaries of a temple are significant for understanding its structure, the individual local conditions (history or customs) are to no small extent crucial factors in the formation of a temple’s identity. Kinshokuji's local conditions led to the appearance of a Shintō shrine within the precincts. The author proposes an approach that can elucidate this unique example of a Shin Buddhist head temple. He shows, secondly, that the contacts between Buddhism and Shintō were not only based on a unidirectional Buddhist interest. On the other hand, it enabled Shintō itself to benefit from a many Buddhist strengths.