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By Richard K. Payne

The medieval interval of eastern non secular background is usually often called one during which there has been a thorough transformation of the non secular tradition. This publication indicates an alternative method of knowing the dynamics of that transformation. One major subject of study makes a speciality of what Buddhism - its practices and doctrines, its traditions and associations - intended for medieval eastern peoples themselves. this can be accomplished through the use of the notions of discourse and beliefs and juxtaposing quite a few themes on shared linguistic practices and discursive worlds of medieval eastern Buddhism. Collating contributions from striking students within the box of Buddhist reports, the editors have created an enormous work that builds on initial paintings on rethinking the significance and that means of Kamakura Buddhism released lately in English, and provides drastically to the talk.

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Additional info for Discourse and Ideology in Medieval Japanese Buddhism (Routledge Critical Studies in Buddhism)

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Choshin). Sixth, we have seen that simple root metaphors develop systematically to form coherent structural systems in terms of which the experience of language users is constructed. More than occasionally, however, exceptions to this coherence can be found. A simple example of this in East Asia is the way in which transcendence is located in terms of special metaphors. In Jodo-shu and Nichiren-shu devotionalism, “height” is often the preferred metaphor of transcendence. The buddha or the sutra is placed high on the altar, above the ordinary.

5 Based on a calculation also prevalent in the rival Hosso school, which followed the scheme of five periods of 500 years, Saicho essentially takes the same interpretive position as had Daoxuan, namely that “the age” was that of “the end of the ‘semblance’ dharma,” or bordering on the beginning of the last 500 year period, which amounts to mappO. This view of time as having reached a point just before mappO creates a hermeneutic apparatus wherein society or public institutions are showing definite signs of decay, 34 THE SANGOKU-MAPPV CONSTRUCT but there is a vibrancy that still holds out promise for transformation of the world into a better place.

The path could be characterized as wide or narrow, as steep or winding, as easy or difficult, as requiring one’s own power or that of another. One could follow the path of reason (Jpn. dOri) or the path of meditation, and a variety of vehicles were available upon which practitioners could ride, all subsumable, from some points of view, by the “one vehicle” (Jpn. ichijO ). Confucian familial metaphors structured thinking about many dimensions of East Asian society. For Buddhists, the root metaphor came over time to be: the saQgha is a family.

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