For over a a thousand years, Buddhism has ruled jap loss of life rituals and ideas of the afterlife. The 9 essays the following, ranging chronologically from the 10th century to the current, convey to gentle either continuity and alter in loss of life practices over the years.
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Extra info for Death and the Afterlife in Japanese Buddhism
It explicitly lays out the ritual procedure that a dying person should undertake, ¯ jo¯ yo¯shu. As part of these instrucin a passage that Genshin quotes in O tions, Shandao states: . . one must imagine with absolute conviction that one is bound for birth in the Pure Land and that the assembly bearing the flower pedestal is on its way to greet you and lead you [there] (sho¯ju raigo¯). . 23 Tales of those who achieved birth in the Pure Land (Ch. wangsheng zhuan, Jpn. ¯ojo¯den) indicate the way in which raigo¯ thought developed in China, although numerous questions surround the compilation of the surviving collections of such tales.
And Daochuo (Do¯shaku, 613–681) are regarded as patriarchs. Neither monk, however, uses the term raigo¯ as it is understood in Japanese Pure Land thought of the tenth century and after. 17 An indirect but important contribution to the development of raigo¯ thought was a commentary on the Four-Part Vinaya by Daoxuan (Do¯sen, 596–667), the Sifenlu ¨ shanfan buque xingshi chao ( Jpn. Shibunritsu sanpan buketsu gyo¯ji sho¯), written around 660. 18 This passage is quoted in O ¯ . The Niju¯go zanmai-e 32 Sarah Johanna Horton charters quote a similar section from Daoshi’s Fayuan zhulin (668).
His heart and mind are at peace, as though he were in a state of meditation. When, in his humble hut, he closes his eyes, he [finds that he] is sitting on the lotus pedestal. He follows behind Amida Buddha, among the bodhisattvas, and in one moment he has attained birth in the Land of Supreme Bliss in the western direction. )38 The pleasure [of living] a hundred million thousands of years in the To¯ri Heaven (Skt. 39 This is because [, in those cases,] transmigration continues, and one has not escaped the suffering in the three evil paths.