Search Results (4)

Three Japanese Buddhist scriptural manuscripts related to the practice of calling back the soul are kept in Nanatsudera, Hōbodaiin in Toji, and Kōshōji, respectively. They show complex lineage connections that have been discussed little. This paper discusses the relations between the two sutras contained in the three manuscripts, traces their respective origins, and analyzes how Japanese authors transformed the apocryphal sutras into a liturgical text. Both the Nanatsudera and the Hōbodaiin manuscripts consist of the Sutra on Calling Back the Soul, while the Kōshōji manuscript comprises the Duxing Sutra. All of them were classified as Buddhist apocrypha written by Chinese authors. While the two sutras share similar text structures and the use of words, their contents reveal remarkable differences. The Sutra on Calling Back the Soul focuses mainly on how to release the souls of the dead and how to prevent fulian (reconnection with the dead), while the Duxing Sutra focuses on the healing of diseases and the alleviation of disasters through the restitution of the souls of the living. The Sutra on Calling Back the Soul has exerted a long-lasting effect in Japan where it was paraphrased into a liturgical text for the removal of disasters and the prolongation of life. Full article

The focus of this Special Issue is on medieval Japanese religion. Although Kamakura “new” Buddhist schools are usually taken as unquestioned landmarks of the medieval religious landscape, it is necessary to add complexity to this static picture in order to grasp the dynamic and hybrid character of the religious practices and theories that were produced during this historical period. This Special Issue will shed light on the diversity of medieval Japanese religion by adopting a wide range of analytical approaches, encompassing various fields of knowledge such as history, philosophy, materiality, literature, medical studies, and body theories. Its purpose is to expand the interpretative boundaries of medieval Japanese religion beyond Buddhism by emphasizing the importance of mountain asceticism (Shugendō), Yin and Yang (Onmyōdō) rituals, medical and soteriological practices, combinatory paradigms between local gods and Buddhist deities (medieval Shintō), hagiographies, religious cartography, conflations between performative arts and medieval Shintō mythologies, and material culture. This issue will foster scholarly comprehension of medieval Japanese religion as a growing network of heterogeneous religious traditions in permanent dialogue and reciprocal transformation. While there is a moderate amount of works that address some of the aspects described above, there is yet no publication attempting to embrace all these interrelated elements within a single volume. The present issue will attempt to make up for this lack. At the same time, it will provide a crucial contribution to the broad field of premodern Japanese religions, demonstrating the inadequacy of a rigid interpretative approach based on sectarian divisions and doctrinal separation. Our project underlines the hermeneutical importance of developing a polyphonic vision of the multifarious reality that lies at the core of medieval Japanese religion. Full article

This article examines a talismanic culture in Japanese religions through the case of the Chintaku reifu 鎮宅霊符 (“numinous talismans for the stabilization of residences”). Whereas previous scholarship viewed the set of seventy-two talismans as having an ancient Korean origin or connection to the Onmyōdō 陰陽道 tradition in Japan, my analysis of the talismans suggests that they arrived in Japan directly from Ming China around the late Muromachi period. Once introduced, the talismans were widely adopted across different religious traditions such as Buddhism, Shinto, Confucianism, and Shugendō under the name Chintaku reifujin 鎮宅霊符神 (the god of Chintaku reifu talismans) in Japan. Locating the talismans as a major force that shaped the medieval and early modern Japanese religious landscape, this article argues that the worship was not an extension or variation of Chinese Big Dipper worship but a sophisticated form of religious mosaic, which allowed an array of different forms of doctrinal thinking, cosmological knowledge, and ritual logics to coexist. Full article

Court physicians (ishi or kusushi 医師), officials in the Bureau of Medications, were responsible for the well-being of court aristocracy since the establishment of a centralized state on the Japanese archipelago in the eighth century. Despite an increasing interest in the therapeutic arena of premodern Japan, scholars have tended to emphasize an epistemic divide between physicians and technicians employing other healing modalities, such as Buddhist monks and onmyōji 陰陽師, so that the former would be concerned with the physical body while the latter would not. However, this study focuses on the ritual and hemerological dimensions of the activities of court physicians within the crucial context of pregnancy and childbirth. By the twelfth century, court physicians affixed land-leasing talismans (shakuchimon 借地文) in the birthing room, pacified the birthing bed through incantations, and partook in the adjudication of a pregnancy-related hemerological notion known as hanshi (Ch: fanzhi). These practices appear in Ishinpō 医心方, which is a compendium of Chinese classics on therapeutics, hygiene, divination, and ritual that was compiled by Tanba no Yasuyori and presented to the court in 984. Ishinpō incorporates elements from multiple continental traditions, and some of the ritual practices discussed in this paper have at times been framed as “Daoist”. Since Daoist texts and institutions were never systematically brought or established in Japan, this study will rather stress the necessity of examining how Chinese textual traditions and ritual regimes were transmitted and distributed among institutions and technical groups within the Japanese state, in particular physicians from the Bureau of Medications and onmyōji from the Bureau of Yin and Yang. Full article