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Tendai Buddhism: more books (22)

The Essentials of the Vinaya Tradition& Collected Teachings of the Tendai Lotus School (Bdk English Tripitaka Translation Series) by Numata Center for Buddhist Translation & Research, 1996-04-26
Buddhist Studies in the People's Republic of China 1990-1991 (Asian Spirituality, Tendai Studies)
The Essentials of the Eight Traditions and The Candle of the Latter Dharma (Bdk English Tripitaka Translation Series) by Gyonen, Gishin, 1994-12-12
First steps on the path of light: Tendai-shu Buddhist mind science study guide by Stephen K Hayes, 1997
Chih-i (538-597): An introduction to the life and ideas of a Chinese Buddhist monk by Leon Hurvitz, 1963
Mo He Zhi Guan Zhi Yan Jiu (Chinese Edition) by Zhifu Li, 2001
Mo He Zhi Guan Zhi Yan Jiu (Chinese Edition) by Zhifu Li, 2001

lists with details

BuddhaNets Buddhist Web Links: Mahayana Buddhism.
The web site is devoted to presenting tendai buddhism to a English speaking audience. Providing information on its history, esoteric ritual, daily practice
http://www.buddhanet.net/l_maha.htm

Extractions: Amida Trust is a Pureland Buddhist foundation with a particular interest in engaged work. Our Dharma Teacher, Dharmavidya David Brazier is the author of Zen Therapy, The Feeling Buddha and The New Buddhism. Amida Trust sponsors projects in Zambia, India, Sarajevo and UK and has a world-wide membership. It has a particular interest in Buddhist psychology and its application in many settings. Tendai Buddhism This website is dedicated to disseminating information, about Pure Land Buddhism, primarily in Ireland. Rather than recreate the excellent information already available on numerous websites, links will be given to them. Some books and notes are available on the website and some books available by post. Dharma Realm Buddhist Association The Way-places (monasteries, centers, and offices) of the Dharma Realm Buddhist Association offer a range of practices and opportunities to study Buddha Dharma - twenty-some institutions. Some large centers, such as the City of Ten Thousand Buddhas, near Ukiah, California, contain both men and women monastics, as well as lay families. This site has Mahayana Buddhist Sutras in English translations and contact information of associated Monasteries and Centers.
Timeline Of Major Events In Japanese Buddhism
805, Saicho (767822) established tendai buddhism. 806. Kukai (774-835) established Shingon Buddhism. 822, The Establishment of the Mahayana
http://www.buddhanet.net/e-learning/history/jap_timeline.htm

Extractions: Timelines: Main Page Timeline of Japanese Buddhism Year Major Events in Japanese Buddhism 538 or 552 C.E. C.E 621 or 622 • "Commentaries on the Three Scriptures", by Prince Shotoku. C.E . Capital moved from Nara to Kyoto. 0-jo-yo-shu (Collection of Essential Documents to Attain the Birth in the Pure Land) Honen (1133-1212) founded the Jodo Sect. Shinran (1173-1262) founded the Jodo-Shin Sect. Dogen (1200-1253) founded the Soto Zen Sect. Nichiren (1222-1282) founded the Nichiren Sect of Buddhism. Buddhism.
Honenfs Early Life And Training In Tendai Buddhism
It is possible that Honen studied three aspects of tendai buddhism under Eiku Ryonin had received instruction in esoteric tendai buddhism from Eii of
http://www.jsri.jp/English/Honen/LIFE/training.html

Extractions: Honen s Early Life and Training in Tendai Buddhism Honen was born in 1133 in the district of Mimasaka in what is now Okayama, east of Hiroshima, as the only child of a warrior and his wife. According to most of his biographies , Honen s father, Uruma no Tokikuni, was assassinated at night in his own house as a result of a local political feud when Honen was nine years old. However, according to one source, the Daigobon Honen shonin denki , Honen s father died, probably violently, when the boy was fifteen, after Honen had already gone to live on Mt. Hiei.(SHZ. 435, HDZ. 773). Whichever may be true, Honen lost his father early in life. Since he was thirteen when he left his home for Mt. Hiei, we do not know for sure whether or not his father s violent death was a major motive for Honen s entrance into monastic life. It is generally considered that Honen went to live on Mt. Hiei in 1145 during the reign of Emperor Konoe, though the exact time and circumstances of his ascent of Mt. Hiei are unclear. Additionally , there are very few records of his early years on the mountain. In 1147, Honen received the Mahayana precepts at the ordination hall of Enryaku-ji and began to study the teachings of Tendai-shu in earnest. Until 1175, Honen would go through an intensive training in the world of medieval Tendai Buddhism . His three major teachers were Genko (also known as Jijobo), Koen and Eiku. Of these three, he spent the longest time with Eiku, studying with him for twenty-five years.
Religion: Buddhism: Lineages: Tendai Spirit And Sky
Japanese History Pages tendai buddhism. Japanese History Pages - tendai buddhism. Explains the role of tendai buddhism in the evolution of Japanese
http://www.spiritandsky.com/religion/buddhism/lineages/tendai/
Gigablast Search Results
Explains the role of tendai buddhism in the evolution of Japanese history. tendai buddhism General introduction to Tendai. www.tendaius.org - 1.9k
http://dir.gigablast.com/Society/Religion_and_Spirituality/Buddhism/Lineages/Ten
Accumulation Of Deceit
the wholesale introduction of the esoteric teachings into tendai buddhism. he accepted into tendai buddhism the teachings of the mudras and mantras.
http://www.geocities.com/chris_holte/Buddhism/IssuesInBuddhism/deceit.html

Extractions: Tendai Shingon Nichirenism Jodo School ... Literal Issues The biggest problem that is faced by any "lineage" or in any "mentor/disciple" relationship, is that our mentors aren't perfect, and we aren't perfect. Therefore, "transmissions" are always in danger of being garbled. Any lineage/school that doesn't acknowledge that fact of life, is in danger of making grievious mistakes in teaching Buddhism. The founder of my sect discusses this when he discusses the mistakes of Shingon and Tendai in his own country. in the Gosho "Ho'on Sho" or "Repaying Debts of Gratitude." Dengyo travelled to Japan and brought back both the Lotus Sutra and the Mahavairochana Sutra. At the time when he travelled to China, the "Imperial" dynasty was in the process of moving from it's old capitol to a new capitol in Kyoto. And the new dynasty was so impressed with the T'ient'ai/Tendai Teachings that they embraced them. Dengyo was succeeded by "Gishin", followed by Eshin, followed by Encho. Encho was impressed by Kobo Daishi's wisdom and was tricked or seduced into also adopting the teachings of Mudras and Mantras contained in the "Mikkyo" or Shingon Sutras (Dainichi or Mahavairochana Sutra). These sutras taught invocations and rituals meant to influence the world. These teachings were also good for impressing laymen and potential benefactors.
A Timeline Of Buddhism
560 Zhiyi founds tendai buddhism in China (centered around the teachings of the Lotus Sutra) 615 the Horyuji temple is built in Nara, capital of Japan
http://www.scaruffi.com/politics/buddhism.html
Buddhism
Zen Buddhism grew up as a reaction against tendai buddhism. Rather than being rational, Nichiren Shoshu was another reaction against tendai buddhism.
http://www.souldevice.org/buddhism.html

Extractions: Buddhism Around in the sixth century B.C. the person now known as the Buddha was a prince named Siddhartha Gautama. He was born into a rich family and was not allowed to see any examples of old age, disease, or death. But Gautama grew a curious about the outside world and eventually went out for a ride in his chariot. Once outside the castle he saw an old man, a diseased man, and a funeral procession. He also saw a monk. At this point Gautama abandoned his life of riches, cut off his hair, and went in pursuit of spiritual enlightenment. After seven years of extremely strict behavior he attained enlightenment under the bodhi tree. It is important to realize that whether or not this story is true it has little bearing on Buddhism. Like most eastern religions, Buddhism's teachings are not dependant on history. Ultimately Buddhism is about a teaching not a person
David W. Chappell, PhD - Buddhist Scholar, Dies
Is tendai buddhism Relevant to the Modern World? David W. Chappell That is to say, what is the modern relevance of tendai buddhism?
http://www.urbandharma.org/udharma8/davidc.html
Tendai Of BuddhistLinks.org
Homa Rites and Mandala Meditation in tendai buddhism by Michael R. Saso a book. Honen s Early Life and Training in tendai buddhism
http://buddhistlinks.org/Tendai.htm
DerKeiler Directory - /Society/Religion_and_Spirituality/Buddhism/Lineages/Tenda
Japanese History Pages tendai buddhism, Explains the role of tendai buddhism in the evolution of tendai buddhism, Highlights the history and practice,
http://directory.derkeiler.com/Top/Society/Religion_and_Spirituality/Buddhism/Li

Extractions: Home UNIX Linux Coding ... Tendai Tendai Sub-categories See also: Links Hieizan Enryakuji Mount Hie's official site in English and Japanese with virtual tours and information. Japanese History Pages - Tendai Buddhism Explains the role of Tendai Buddhism in the evolution of Japanese history. Parable of the Burning House Story told in the "Lotus of the Wonderful Law" Sutra, which illustrates the superiority of these teachings over other Buddhist teachings. T'ien T'ai Club Online forum for topical discussions. Tendai Buddhism Highlights the history and practice, with list of locations in the United States. Tendai Buddhist Open Teachings Reading list with online resources and contact information. Tendai Discussion List Online email discussion list for study and propagation hosted by Yahoo Groups. Tendai Lotus Teachings Introduces the teachings, offers select descriptions and explanations, overview of the Tenfold Contemplation Method, and provides online store for purchasing supplies. The Buddhism of T'ien T'ai Provides a historical perspective, explanation of teachings and practice, and lists literary works important to the teachings of Buddhism as taught by Chih-i.
Tendai
Explains the role of tendai buddhism in the evolution of Japanese history. tendai buddhism Highlights the history and practice, with list of locations
http://www.ebroadcast.com.au/dir/Society/Religion_and_Spirituality/Buddhism/Line
Shinran Shonin
Shinran Shonin was ordained as a novice tendai buddhism monk at age 8 and spent 20 years following the rigorous practices and ascetic routines which were
http://web.mit.edu/stclair/www/shinran.html

Extractions: The Founder of Jodo-shinshu Buddhism Shinran Shonin was ordained as a novice Tendai Buddhism monk at age 8 and spent 20 years following the rigorous practices and ascetic routines which were practiced by the sect at that time. Frustrated to the point of feeling a total failure, he came down from Mt. Hiei (the monastic stronghold of Tendai Buddhism) at age 28 and sought guidance through meditation for 100 days at the shrine of Prince Shotoku. As recorded in a letter by his wife, Eshinni, Shinran had a vision after the 95th day and found his way to the man who would become his greatest influence, Honen Shonin (1133-1212). Honen broke through Shinran's shell of hardened self-power and allowed him to directly experience the saving power of Amida Buddha's Primal Vow. Honen, Shinran and others were persecuted by the Tendai establishment, which succeeded in convincing the emperor to banish Honen and his followers and prohibit the Nembutsu. This was rescinded a few years later, but Shinran - exiled to the remote province of Echigo in the far North - returned only as far as Kanto, hearing that Honen had died and seeing no point to travel all the way back. In Kanto, Shinran formed a sangha devoted to Amida Buddha through sole practice of the Nembutsu. During those years, it is thought, Shinran conceived and composed his great treatise
Shin Patriarchs
began as a Tendai Buddhist and became devoted to the Nembutsu, or the calling of the Name of Amida Buddha, as a sole practice (in tendai buddhism,
http://web.mit.edu/stclair/www/patriarchs.html

Extractions: Shinran singled out seven teachers of Pure Land Buddhism in the millenium prior to his own, beginning with the 2-3rd century master Nagarjuna and ending with his own teacher Honen (Genku). There is an excellent overview of the first 1,000 years of Pure Land Buddhism in the Introduction to the Koso Wasan, hymns by Shinran Shonin (12-13th c. Japan) in honor of the Pure Land Patriarchs (English translation published by Ryokoku Translation Center at Ryukoku University, Kyoto, 1974, Vol. 6 of the Ryokoku Translation Series). The following is a brief excerpting from that introduction. "Although Shinran's interpretation of Pure Land Buddhism was epoch-making, he often said that his own acceptance of the Pure Land teachings was nothing more than the teachings which were handed down to him by his predecessors, whom he called the Seven Patriarchs. ... For Shinran the teachings of Shakyamuni and the Seven Patriarchs are the manifestation of Amida's Compassionate Vow. ... Shinran's selection of the seven masters is traditionally attributed to the following: 1) Each of the Seven Patriarchs was himself an aspirant for Birth in the Pure Land, 2) Each left writings on the nembutsu teaching, 3) Each of their interpretations is distinguished and essential in the history of the deliverance of the nembutsu." The Seven Patriarchs eulogized by Shinran in his Koso Wasan are: Nagarjuna (Jap. Ryuju) (ca 2nd-3rd c. AD).
Tendai Buddhism
tendai buddhism was introduced into Japan from China by Saicho in the early 9th Like Shingon Buddhism, Tendai combined magical rituals with more readily
http://hkuhist2.hku.hk/nakasendo/g117.htm

Extractions: Tendai Buddhism Tendai Buddhism was introduced into Japan from China by Saicho in the early 9th century. Like Shingon Buddhism, Tendai combined magical rituals with more readily understood doctrines to form a more popular religion. Shicho established his main temple on Mt. Hiei, northwest of Kyoto, from which the sect and its armed monks exerted considerable influence on politics in later centuries. Click to find this website's homepage Authored by Thomas A. Stanley and R.T.A. Irving
Hizou-Hizoku
tendai buddhism and its practices still exist, even to this day, and monks are still carrying out the difficult disciplines to enlightenment that Tendai
http://www.vbtemple.org/dharmarain/dr12_hiz.htm

Extractions: Originally published in "Korin," July, 1991 Of the many words and teachings that Shinran Shonin has left us, perhaps one of the most central and important messages is his statement that he was "Neither Priest Nor Layman." This statement occurred in a certain historical context that needs background explanation. Shinrans early years of life were spent training and practicing Tendai Buddhism on Mt. Hiei, the established monastery and center for Buddhist learning near Kyoto. At that time, of course, there was no sect of Buddhism as Jodo Shinshu, and Shinran practiced a very arduous form of Buddhist discipline that requires a monastic lifestyle. Shinran became a monk from around the age of nine, and practiced on Mt. Hiei until the age of twenty-nine. Tendai Buddhism and its practices still exist, even to this day, and monks are still carrying out the difficult disciplines to enlightenment that Tendai Buddhism prescribes. Some of these practices are unbelievably difficult. One in particular, called
DIBO Web Links : Lineages And Orders >> Tendai
Japanese History Pages tendai buddhism - The role of tendai buddhism in the Kitain Temple - A Buddhist temple of the Tendai Sect in Saitama, Japan.
http://www.buddhism.org/link/pages/Lineages_and_Orders/Tendai/
Buddhist Resources LinksPitaka Mikkyo
Shingon (Tômitsu) ¦ Tendai (Tai-mitsu) ¦ Shugendô (Yamabushi) tendai buddhism (Bob Williams). Tendai Lotus Teachings (Jion Prosser,
http://www.pitaka.ch/mikkyo.htm

Extractions: Kukai's Sokushin-jobutsu-gi Principle of Attaining Buddhahood witht the Present Body (First published in the Asia Major , Vol XVII, Part 2, 1972; reproduced with the original text in Japanese as Ryukoku Translation Pamphlet Series 4 in 1975) Shingon (Ron Green) Shingon Mikkyo Shingon Mikkyo Buddhism A Small, Personal Shingon Buddhism Website
The Life Of Nichiren Daishonin PART THREE The Youthful Priest
was not to merely pursue his research in the doctrines of tendai buddhism, of the Tendai sect, however, it had become a subsect of tendai buddhism
http://www.nst.org/articles/NDPt3.txt

Extractions: The Life of Nichiren Daishonin PART THREE The Youthful Priest Zesho-bo Rencho Historical Background At age sixteen, Nichiren Daishonin was formally ordained into the Buddhist priesthood receiving the name of Zesho-bo Rencho. In the short span of about one year, Zesho-bo Rencho had completely read the entire collection of sutras and commentaries in the library of Seicho-ji temple. During this time, Zesho-bo Rencho prayed everyday to a statue of Bodhisattva Kokuzo1 enshrined at Seicho-ji temple2 "to become the wisest person in all Japan." Nichiren Daishonin describes this particular episode in his life in Letter to the Priests of Seicho-ji3 when he wrote, [As a youth,] he received supreme wisdom from Bodhisattva Kokuzo. He had been praying to the bodhisattva to become the wisest person in Japan. The bodhisattva must have taken pity on him, for he presented him with a great jewel as brilliant as the morning star, which Nichiren tucked away in his right sleeve. (Shinpen, p. 946; M. W., Vol. 2, p. 264) Zesho-bo Rencho's prayer to become the wisest man in Japan was so that he would discover the true meaning of Buddhism and save all the people who had fallen into despair throughout Japan. During the spring of the first year of En'o (1239), having just turned eighteen and seeking to thoroughly research all possible doctrines and documents, Rencho departed on a journey for Kamakura. The city of Kamakura was the seat of Shogunate government and the principle center of Japan. Kamakura was also a city where Buddhism flourished, therefore, many major Buddhist sects and other sub- schools competed with each other to quickly complete construction of their temples and learning centers. Of these Buddhist schools, the Jodo, or Pure Land sect, and the Zen sect came to Rencho's attention and their doctrines became the objects of his research. These two religious creeds were popular during this period. The Jodo sect was widely accepted amongst the common people while the Zen sect spread amongst the ruling warrior or samurai class. In order to inquire into the principle origins of all Buddhist sects, Rencho searched through the sutra repository within the complex of the Tsurugaoka Hachiman Shrine4 in Kamakura. Rencho studied in Kamakura for four years. In the third year of Ninji (1242), at the age of twenty one, he composed what is considered to be his first literary work, the Kaitai Sokushin Jobutsugi, or "Principles of the Substance of Precepts that Lead to the Attainment of Buddhahood in this Lifetime."5 In this writing, Rencho cites the Hinayana and Provisional Mahayana doctrines, the Lotus Sutra, and the four types of precept substances of the Shingon sect. He explains that the Provisional Mahayana teachings can not lead to enlightenment. He teaches that it is truly the substance of the precepts of the kaie6 ("opening up and merging") of the Lotus Sutra that is the embodiment of the precepts of the cause for and effect of Buddhahood. In this document he firmly refutes the Nembutsu7 doctrine. During this year, Rencho also journeyed to Enryakuji temple on Mt. Hiei, the center of Japanese Buddhism. Enryakuji temple was founded in the fourth year of Enryaku (758) by Saicho, the Great Teacher Dengyo.8 Enryakuji flourished as a temple of the sanctuary of the provisional teachings of the Lotus Sutra. However, the will of Dengyo for Enryakuji temple to be a center for the transmission of Buddhism based mainly on the Lotus Sutra was maintained only up until the time of Gishin9 who succeeded Dengyo. Notwithstanding Dengyo's dying wishes, the veritable law of the Lotus Sutra later became completely distorted at Enryakuji temple as this institution promoted the mistaken doctrine of Shingon10 being the true teachings of Buddhism and the Lotus Sutra being secondary or merely close to the Shingon teachings. These heretical doctrines spread throughout Enryakuji temple (and subsequently effected the entire Tendai sect in Japan). These were the conditions that had prevailed at Enryakuji temple and that Rencho was confronted with. It is said that Rencho first lived within the priests' residence at the eastern tower of Ento-bo and later resided within Jokoin temple in the Yokawa area within the Enryakuji temple complex. For Rencho, the purpose of his studies at Mt. Hiei was not to merely pursue his research in the doctrines of Tendai Buddhism, but also to verify the profound significance of the Lotus Sutra being the highest of all Shakyamuni's teachings and then to substantiate this fact from the standpoint of the teachings of the various sutras, together with personally seeing and understanding the actual state of affairs at Enryakuji temple at that time. However with Rencho's strong spirit of wanting to seek out the truth of the teachings of Buddhism and embracing his great objective of saving all living beings, he grasped every opportunity to discuss Buddhism with highly esteemed and scholarly priests and strictly refuted them for having forgotten the traditions of the Great Teacher Dengyo while having allowed the Buddhism of Mt. Hiei to degenerate into the heretical doctrine of mixing and (deliberately) confusing the provisional with the true teachings. Consequently, Rencho's scholarly virtues and fame increasingly echoed all throughout and beyond the walls of Enryakuji temple and Mt. Hiei. Besides the pursuit of this sort of scholastic research, in the first year of Kangen (1243), at the age of twenty-two, Rencho composed his Kaiho Mon, or The Doctrine of Precepts11 and in the following year wrote Shikishin Niho Sho, or The Two Laws of Body and Mind.12 In this way, over a period of three years, Rencho carried out his studies and research on Mt. Hiei and then finally thoroughly investigated the profound truth of the one vehicle of the Lotus Sutra. In the fourth year of Kangen (1246), in addition to his research at Enryakuji temple and feeling that he had to also study the principle teachings of the other Buddhist sects, Rencho journeyed at the age of twenty-five, descending Mt. Hiei to visit and research the history of all the surrounding temples and major Buddhist institutions. The first temple that Rencho visited was Onjoji temple13 in Mii (present day Otsu City, Shiga Prefecture). Onjoji temple which had been founded by the Great Teacher Chisho14 had been a temple based mainly on the doctrine of the Tendai sect, however, it had become a sub-sect of Tendai Buddhism which also considered Shingon to be the true teachings and the Lotus Sutra to be secondary or merely as close to the Shingon teachings. Onjoji temple later naming itself the Jimon branch (the "Temple Order") of Tendai Buddhism continued for many years to struggle for authority with Enryakuji temple on Mt. Hiei which later became the Sanmon branch (the "Mountain Order") and armed warrior-priests which broke the precepts of Buddhism brandishment of violence. During his stay there, Rencho searched through the library of Onjoji temple which stored many of Chisho's works. During the same year, Rencho visited Senyuji temple in Kyoto and carried out research in this temple's vast library of sutras from Sung Dynasty China. It is said that Rencho met with the priest Ben'nen of the Rinzai sect15 and then later with Dogen16 of the Soto sect17 and discussed the principle doctrines of Zen Buddhism. Rencho next entered the city of Nara and began researching the six schools of Buddhism of the Southern Capitol. These six schools are the Kusha,18 Jojitsu,19 Ritsu,20 Hosso,21 Sanron22 and Kegon Sects23. As religions of the past, these six Buddhist schools fell to a steady path of decline. However, they remained proud only of the majestic appearance of their temple buildings and monasteries. These institutions stored a vast number of sutras, treatises, and other important Buddhist documents. In the first year of Hoji (1248) when he was 27 years old, Rencho went to examine the immense sutra repository at Yakushiji temple24 in Nara. During the second year of Hoji (1248) while he was still twenty- seven years old, Rencho proceeded for Kongobuji temple located on Mt. Koya (in present day Ito county, Wakayama Prefecture), the head temple of the Shingon sect. Rencho also later visited the two other noted Shingon institutions of Toji25 and Ninnaji26 temples in Kyoto. During his visits to all of these temples, Rencho thoroughly studied the doctrines of each branch of the Shingon sect. Beside his research of all the various sects in Japan, Rencho also studied Confucianism, Japanese classical literature, Waka (thirty-one syllable Japanese Tanka poetry) and calligraphy. Afterwards, Rencho returned in the first year of Kencho (1250) to Mt. Hiei and wrote the Shogan Joju Sho ("On Attaining All Prayers"). In the second year of Kencho (1250), Rencho visited the oldest Buddhist temple in Japan, the Shitennoji temple27 in Osaka and entrenched himself in the great achievements of Prince Shotoku28 while examining all the Buddhist documents of that era. By the third year of Kencho (1251), Rencho had examined most and transcribed many of the documents stored at Shitennoji temple. In August of the fourth year of Kencho (1252), Rencho's journey of study and research finally started to come to a close. To complete his work, Rencho once again went to Onjoji temple in Mii for further study, devoting himself to reviewing all the sutras and other documents stored at that temple. Rencho then traveled throughout many provinces as he headed back to Seichoji temple on Mt. Kiyosumi in his home province of Awa. 1. Bodhisattva Kokuzo: Also referred to as the "Bodhisattva of Space" because his wisdom and good fortune were said to be as limitless as the universe itself. Bodhisattva Kokuzo is a central figure in Shingon Buddhism, but has been worshipped in Japan since ancient times. Bodhisattva Kokuzo was the principal and original object of worship of Seicho-ji temple in Kominato where Nichiren Daishonin took the tonsure and began his studies and formal training as a Buddhist priest. Nichiren Daishonin stated in a number of his writings that he prayed to this statue of Bodhisattva Kokuzo in order to become the wisest man in all Japan. 2. Seichoji: Also referred to as Kiyosumidera. Seichoji Temple is located on Mt. Kiyosumi in Kominato, Chiba Prefecture. At the time of the Kamakura Period (1185-1333), when Nichiren Daishonin entered the temple, the traditions and practice at Seichoji were a mixture of three sects, Tendai, Shingo, and Jodo. 3. Letter to the Priests at Seichoji: Written on January 11, 1276, while the Daishonin was living in retirement at Mt. Minobu. 4. Tsurugaoka Hachiman Shrine: A major Shinto shrine located in the heart of Kamakura, dedicated to the Japanese mythological protective deity Hachiman. 5. Shinpen, p.1; 6. Kaie ("Opening up and merging') of the Lotus Sutra: The Buddha first expounded various provisional teachings in the pre-Lotus sutras and then in the Hoben chapter of the Lotus Sutra, merged them into the one vehicle. Nichiren Daishonin taught that this one vehicle is Nam-Myoho-Renge-Kyo. 7. Nembutsu: A provisional sect of Mahayana Buddhism. Nembutsu is also referred to as the Jodo or "Pure Land" teachings. 8. The Great Teacher Dengyo (767-822): Founder of the Tendai school of Buddhism in Japan. 9. Gishin (781-833): The first chief priest of Enryakuji temple, the Head Temple of the Tendai sect in Japan. 10. Shingon: A provisional Mahayana sect of Tantric Buddhism founded in Japan by Kukai, also known by his posthumous title Kobo Daishi ("the Great Teacher Kobo"). Kukai brought back these teachings from China and founded the Shingon sect in Japan as an independent school of Buddhism in 809. The Shingon sect's doctrines are based primarily on the Dainichi and Kongocho Sutras. 11. Shinpen, p.12 12. Shinpen, p.20 13. Onjoji temple: Commonly referred to as Miidera, it is located on the shores of Lake Biwa, north of the ancient Japanese capital of Kyoto. Onjoji is the head temple of the Jimon ("Temple Order") branch of the Tendai sect of Buddhism. 14. The Great Teacher Chisho (814-891): The post-humous name of Enchin, also referred to simply as Chisho. The fifth chief priest of Enryakuji temple and high priest of the Tendai Sect. Chisho was born in Sanuki Province (present day Kagawa Prefecture, Shikoku Island) and was a nephew of Kobo (also referred to as Kukai or the Great Teacher Kobo, 774-835), the founder of the Shingon sect in Japan 15. Rinzai sect: One of the major sects of Zen Buddhism in Japan. The Rinzai sect was widely observed by the ruling warrior, or samurai, class in Japan. 16. Dogen (1200-1253): A noted Japanese Zen priest and founder of the Soto sect of Zen Buddhism in Japan. 17. Soto sect: Another one of the major sects of Zen Buddhism in Japan. 18. The Kusha Sect: A Hinayana or Theravada school of Buddhism based on the Abidatsuma Kusha Ron (commonly referred to as the Kusha Ron) of Vasubandhu, an Indian Buddhist scholar from the fourth or fifth century. 19. The Jojitsu Sect: A Hinayana or Theravada school of Buddhism based on the Jojitsu Ron ("Treatise on the Establishment of the Truth") of Harivarman and translated into Chinese in the Fifth Century by Kumarajiva. 20. The Ritsu Sect: A Hinayana or Thervada school of Buddhism which emphasizes the strict adherence to the vinaya or rules of monastic discipline. 21. The Hosso Sect: A provisional Mahayana sect of Buddhism which aims at clarifying the ultimate reality by analyzing the aspects of all phenomena. The basic tenets of this school are comprised of six sutras and eleven treatises, and are derived from the Consciousness- only school of Maitreya, Asanga and Vasubandhu. 22. The Sanron Sect: A provisional Mahayana sect of Buddhism based on the Chu Ron ("Treatise on the Middle Way") and the Junimon Ron ("Treatise on the Twelve Gates") by Nagarjuna and the Hyaku Ron ("The One Hundred Verse Treatise") by Aryadeva. 23. The Kegon Sect: A provisional Mahayana sect of Buddhism based on the Kegon Sutra ("Flower Garland Sutra").Todaiji temple in Nara is the head temple of this sect in Japan today. 24. Yakushiji temple: One of the two head temples of the Hosso sect, together with Kofukuji temple. Upon completion of Yakushiji temple, a statue of Yakushi Buddha was enshrined, hence its name. 25. Toji temple: The head temple of the Toji branch of the Shingon sect, built in 796 by the Emperor Kammu. Toji temple is located in Kyoto, has the tallest pagoda in Japan and houses a statue of Yakushi Buddha as its principle object of worship. 26. Ninnanji temple: The head temple of the Omuro branch of the Shingon sect, built in the second year of Ninna (886, hence its name) by the Emperor Koko. Ninnaji temple is located in Kyoto and houses a statue of Amida Buddha as its principle object of worship. 27. Shitennoji temple: Founded in 587 by Prince Shotoku, this temple is presently the head temple of the Wa sect of Buddhism, a sub-sect of the Tendai school. This temple was built to enshrine statues of the or Shitenno, or "Four Heavenly Kings" (the Buddhist protective gods or Shoten Zenjin of: Jikokuten, Komokuten, Bishamonten and Zojoten), hence its name. 28. Prince Shotoku (574-622): The second son of Emperor Yomei and regent during the reign of Empress Suiko. Prince Shotoku was a devout believer of Buddhism and a noted Buddhist scholar (with particular regard for the Lotus Sutra) who carried out important reforms and governed in both domestic and international affairs. In 604, Prince Shotoku formed the Seventeen Article Constitution which stressed importance for the Three Treasures of Buddhism of the Buddha, the Law and the Priesthood. In his relations with Sui Dynasty China, Prince Shotoku opened the way for the introduction of Buddhism into Japan. Prince Shotoku founded Horyuji temple in Nara and Shitennoji temple in Osaka, the oldest existing Buddhist temples in Japan. References: 1. Seichoji Taishuchu ("Letter to the Priests of Seichoji"), Shinpen, p.945-948; M.W., Vol. 2, pp. 263-269. 2. A Dictionary of Buddhist Terms and Concepts, Nichiren Shoshu International Center. 3. A Dictionary of Japanese Buddhist Terms with Supplement, Heian International, Hisao Inagaki 4. Zoho: Bukkyo Gaikan Shihyo ("Supplementary Edition: General Historical Outline of Buddhism"), Shigeru Atsuta, Nichiren Shoshu Publishing Association. 5. Bukkyo Tetsugaku Daijiten ("Comprehensive Dictionary of Buddhism and Philosophy"), Vols. I-V, Soka Gakkai Study Dept. 6. A History of Japan to 1334, Vol. I, George Sansom, Tuttle. 7. Historical and Geographical Dictionary of Japan, E. Papinot, Tuttle. 8. Kamakura Happyakunen ("Eight Hundred Years of Kamakura"), Asahi Shimbun. 9. Modern Reader's Japanese-English Character Dictionary, Second Edition, Andrew Anthony Nelson, Tuttle. 10. Dictionary of Oriental Literature - East Asia Edition, Tuttle. 11. Japanese Religion - A Survey by the Agency for Cultural Affairs, Kodansha Int'l. 12. Buddhism in Japan - With an Outline of its Origins in India, E. Daie Saunders, University of Pennsylvania Press. 13. Japanese Temples, J. Edward Kidder Jr., Thames and Hudson, London. 14. Buddha and the Gospel of Buddhism, Ananda Coomaraswamy, University Books. ©1995 Nichiren Shoshu Monthly
The Lotus Sutra In Early Japanese Buddhism
A Study of Japanese tendai buddhism. Philosophical Studies of Japan 1 Symbol and Yugen Shunzei s Use of tendai buddhism, in The Karma of Words. pp.
http://sophia.smith.edu/~jhubbard/lotus/Syllabus/groner.htm

Extractions: University of Virginia NOTE: The following outline suggests a number of topics concerning the Lotus S A. The Vimalakãrti and The latter two texts were probably chosen because lectures commissioned by lay believer and woman. The Lotus Lotus. Lotus relied heavily on Fa-yn, a Chinese commentator criticized by Chih-i. B. The also was connected with protection of the nation. One of a number of texts chanted for that reason. Others such as the apocryphal Jen-wang ching Sutra of the Benevolent King) and the (with dh?ranÒ protecting the nation) had clear ties to state Buddhism. The Lotus may have been chosen because of the high regard in which it was held as the "king of S C. The Lotus D. Chien-chen (Ganjin), the Chinese monk who introduced orthodox ordinations into Japan used imagery on his Precepts Platform and introduced Tendai texts into Japan. Readings: Nakamura, Miraculous Stories from the Japanese Buddhist Tradition, selections for folk traditions concerning the the introduction mentions useful information on women in early Japanese Buddhism.

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