-Period ōjōden —in which salvation is portrayed as the culmination of the character’s life—the moment of conversion appears as a kind of turning point, a point of discontinuity with the past, when self-motivated practices are rejected in favor of an exclusive reliance on the “Other power” of Amida. It is a
breath to be the root of life. 36 Therefore, Amida is, in verity, the life of all beings. Since the living beings of the world are endless, we call Amida “Endless Life.” 37
A particularly notable use of Kakuban’s idea of kimyō as life-breath is that made by the Danna-ryu cult of Genshi Kimyō
the “inner logic” of the belief system. 6
This interpretation is in part motivated by a strong interest in communication across cultures—partly for professional reasons, partly for reasons of life experience. In the context of such experiences and explorations I have adopted a hypothesis about the
life and the earth’s ecology, it is difficult to make much sense of this kind of thinking…. Perhaps sophisticated Buddhists, following the lead of Shinran, understand that the Pure Land is not a real place at all, but basically a symbol for a different state of mind; but would such notion be attractive
consideration that Buddhist studies and studies on religions in Japan tend to focus on doctrinal discourses or religious ‘ideas’ and thereby to neglect social, economic and political contexts. 2 As it is well known, a major step to elaborate the relationship between religious doctrines and economic life was
on Ming and Qing interpretations of mingfen 名文 meibun , a concept that stressed self-discipline, fidelity in one’s social relationships, and the fulfillment of duty and obligation based on one’s station in life. The underlying paradigm is that an individual’s considered choices, if exercised
explicit religious identity. They were, in the past, merely followers of the interconnected traditions of Confucianism, Buddhism, and Daoism, livinga meaningful life rich with religious ritual activities without having any explicit religious identity.
When Chinese religions become increasingly global
century: the city was reputed to have people living there with tails ( Dröge 2017 :11, 311). The few reports about peculiarities in the nature or culture of India were easily filled in by means of well-known European narrative traditions. Was there an animal in India that had a single horn on its head
communities, however, are to be partly blamed for their plight as well, by being greedy and forgetful of the values of the ancestors, namely, universal and humanistic values.
As has been noted, for Sindhunata, hybridity is a fact of life that can be painful. He advocates a spirituality of living in tension
accurately and in a richer context, in relation to the living traditions that keep the texts alive and pass them down in commentary, piety, and teachings offered too by contemporary teachers—and thus we can therefore achieve more fully rounded views of some of the best documented teachers of traditions