Professional Documents
Culture Documents
Cuevas, Bryan J. Predecessors and Prototypes: Towards a Conceptual History of the Buddhist Antara bhava. Numen 43,
no. 3 (1996): 263302.
Evans-Wentz, W. Y., and Kazi Dawa Samdup, eds. and trans.
The Tibetan Book of the Dead (1927). New York: Oxford University Press, 2000.
Kritzer, Robert. Antara bhava in the Vibha sa . No tom Damu
Joshi Daigaku Kirisutokyo Bunka Kenkyojo Kiyo (Maranata)
3, no. 5 (1997): 6991.
Kritzer, Robert. Ru pa and the Antara bhava. Journal of Indian
Philosophy 28 (2000): 235272.
Lati Rinbochay, and Hopkins, Jeffrey, trans. Death, Intermediate State, and Rebirth in Tibetan Buddhism. Ithaca, NY: Snow
Lion, 1979.
Teiser, Stephen F. The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism. Honolulu:
University of Hawaii Press, 1994.
Wayman, Alex. The Intermediate-State Dispute in Buddhism.
In Buddhist Studies in Honor of I. B. Horner, ed. L. Cousins,
Arnold Kunst, and K. R. Norman. Dordrecht, Netherlands,
and Boston: Reidel, 1974.
BRYAN J. CUEVAS
IPPEN CHISHIN
Ippen Chishin (12391289) was an itinerant monk
who popularized Pure Land Buddhist faith in rural areas of Japan during the Kamakura period (11851333).
His teachings emphasized the doctrine of Other Power
(tariki, reliance on the saving power of AMITA BHA Buddha alone), the practice of dancing while chanting
Amita bha Buddhas name (nenbutsu odori), and the
distribution of paper tallies to confirm ones connection to Amita bha Buddha. Today Ippen Chishin is
revered as the founder of the Jishu (Time) denomination in Japan.
See also: Japan; Kamakura Buddhism, Japan; Pure
Land Buddhism; Pure Land Schools
WILLIAM M. BODIFORD
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royal and lay support. Chinese pilgrims to India witnessed this diminishing interest and recorded the concurrent disappearance of Buddhist temples and
monasteries. Similarly, artistic remains from the period reflect a systematic shift of royal patronage from
Buddhism to Hinduism. Although the Turkic destruction of two monasteries in 1202 is held up as the
ultimate demise of Buddhism in India, seventy-eight
Hindu temples were also destroyed in the creation of
an Indo-Muslim state. Islam was a threat, but Buddhisms inevitable absorption into the amorphous
doctrinal and ritual category of Hinduism was a
greater one.
This transition occurred so seamlessly in Southeast
Asia that when Islam finally arrived, the pre-Hindu
layer of Buddhist religious history and culture was
largely forgotten except in its famous monuments. In
Java, Buddhism eventually merged into tantric
Saivism, only to be displaced by Islam after royal conversion in the fourteenth century, a trajectory also
found in Kashmir. More often, Buddhist sources wrote
of fearing Hinduization rather than defeat by Muslim
forces. The nexus of Buddhisms imminent internal
absorption into Hinduism and the external threat
posed by Islam is most eloquently captured in the central eschatological myth of the Ka lacakra. This narrative refashioned the Hindu myth of Visnus final avatar
Kalkin Cakrin into a Buddhist apocalypse where
Kalkin rides out of Shambhala, the mythical kingdom
where the Buddhas final teachings are preserved, and
kills the Muslims who have taken over the world, ushering in an age of pure dharma. This vision of Islamic
perfidy has influenced Buddhist representations of
Islam up to the present time.
In modern Buddhist states, these negative images
are often framed in terms of such categories as ethnonational identity, politics, and demographics, with at
times devastating consequences, as witnessed in Burma
(Myanmar), where, in Arakan State, a predominantly
Muslim area, the Burmese government has carried out
policies of institutionalized discrimination including
forced labor, restrictions on freedom of movement, and
destruction of mosques. Elsewhere, however, dialogue
between the traditions is again progressing as Muslim
and Buddhist states and citizens grapple with the religious consequences of migration and conversion.
See also: Indonesia and the Malay Peninsula; Nationalism and Buddhism; Persecutions; Politics and Buddhism; Thailand
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JOHAN ELVERSKOG
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