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104 Pacific World 11. On Ippen’s nenbutsu and the Jishū, see Dennis Hirota, No Abode: The Record of Ippen (Honolulu: University of Hawai’i Press, 1986). The Ippen hijiri-e records that, the first time Ippen spontaneously broke into his dancing nenbutsu, “…Ippen began dancing, and many monks and laypeople gathered, all making their bonds with the Dharma by joining in the dance” (Hirota, p. xxxix). Monks were also the main dancing nenbutsu performers in the marketplace. Stage-like covered platforms were built in areas frequented by Ippen and his followers; but, as depicted in the pictures of the Hijiri-e, the performance of the dancing nenbutsu on these platforms seems to have been limited to the monks of the Jishū, not laypeople (see for example illustration 8 in Hirota, p. 128; for explanation, see Hirota, pp. xix and xl). Ippen was certainly concerned with spreading his nenbutsu teaching to the common people, but there was also a strong monastic component to his activities, as evidenced by the growth of the Jishū as a monastic institution after Ippen’s death. 12. Robert Morrell, Early Kamakura Buddhism: A Minority Report (Berkeley: Asian Humanities Press, 1987), pp. 89–90. 13. James Sanford, “Amida’s Secret Life: Kakuban’s Amida Hishaku,” in Approaching the Land of Bliss (see note 2), p. 132. 14. Ibid., p. 121. 15. Mark Unno, Shingon Refractions: Myōe and the Mantra of Light (Boston: Wisdom Publications, 2004), p. 67. 16. Ibid., p. 81. 17. The reformulation of Buddhist practice and doctrine, however, should not necessarily be understood as a radical break with previous forms of Japanese Buddhism, such as the Tendai and Shingon, but as continuations of problems that had already been addressed to some degree within these other schools—and continued to be addressed by them as well. On the issues addressed by these reformulations, and how to conceive of the new Kamakura teachings in relation to Tendai et al., see Stone, Original Enlightenment, pp. 228–236. 18. The Collected Works of Shinran, vol. 1 (Kyoto: Jōdo Shinshū Hongwanjiha, 1997), p. 463. 19. On the state of this doctrine (that the mind of sentient beings are equal to the mind of the Buddha) in the late Heian and Kamakura periods, see Stone, Original Enlightenment, pp. 190–99. 20. Ibid., pp. 88–90. 21. Carl Bielefeldt, Dōgen’s Manuals of Zen Meditation (Berkeley, CA: University of California Press, 1988), p. 175. Bielefeldt also points out how this rhetoric of universal enlightenment has its roots in China (from which the
Grumbach: Nenbutsu and Meditation 105 medieval Tendai discourse in Japan was developed). See Bielefeldt’s comments on this passage, pp. 125–126. 22. Carl Bielefeldt, “Practice,” in Critical Terms for the Study of Buddhism, ed. Donald S. Lopez, Jr. (Chicago: University of Chicago Press, 2005), pp. 230–231.
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