Religion in medieval Japan23 With regard to Ippen, see Dennis Hirota, No Abode: The Record of Ippen.
24 Uejima, “Kamakura jidai no bukkyō,” 245–247; Stone, Original Enlightenment and the Transformation of
Japanese Buddhism, 237–299; and Sueki’s effort to problematize these respective figures in Kamakura
bukkyō keisei ron, 297–299, and Kamakura bukkyō tenkai ron, 189–201. Taigen Dan Leighton has also
illuminated Dōgen’s great interest in the Lotus Sutra in Visions of Awakening Space and Time.
25 On Myō’e, see George Tanabe, Myōe the Dreamkeeper: Fantasy and Knowledge in Early Kamakura Bud-
dhism; and Mark Unno, Shingon Refractions: Myōe and the Mantra of Light. On Gyōnen, see Mark L. Blum,
The Origins and Development of Pure Land Buddhism: A Study and Translation of Gyōnen’s “Jōdo Hōmon
Genrushō.” For an in- depth study of Jōkei, see James L. Ford, Jōkei and Buddhist Devotion in Early Medieval
Japan. On Shunjō, see Minowa, Chūsei shoki nanto kairitsu fukkō no kenkyū, 74–132.
26 Taira also includes Enni, trained in Shingon and Tendai in addition to Zen; see “Kubu kenryoku no
henyō to bukkyōkai,” 8–10. Uejima Susumu’s article is too complex to summarize briefly here in this
regard, but he also emphasizes the attention to efforts to promote the precepts and Zen practice in the
early medieval era; see his “Kamakura jidai no bukkyō,” 240–247.
27 Ōtsuka, “Mondai no shozai to honcho no kōsei,” 25–27.
28 For the older view see Kasahara Kazuo, Nyonin ōjō shisō no keifu, 392–394; the same view is presented in
English in Kasahara, “Women and Buddhism.” For different views, see Taira Masayuki, “Kyūbukkyō
to josei,” and Brian Ruppert, Jewel in the Ashes: Buddha Relics and Power in Early Medieval Japan,
192–229.
29 See Barbara Ruch, Engendering Faith: Women and Buddhism in Premodern Japan.
30 See Lori Meeks, Hokkeji and the Reemergence of Female Monastic Orders in Medieval Japan, 27–110.
31 For studies of Shinran and his main wife Eshin- ni, see James C. Dobbins, Jōdo Shinshū: Shin Buddhism in
Medieval Japan, and Dobbins, Letters of the Nun Eshinni: Images of Pure Land Buddhism in Medieval Japan;
also see Endō Hajime, “The Original Bōmori: Husband and Wife Congregations in Early Shin
Buddhism.”
32 See Bernard Faure, The Red Thread: Buddhist Approaches to Sexuality, 207–278.
33 Sueki, “Sōron: chūsei no nihon shisō,” 19–20.
34 For overviews of the institutional associations of Kami- Buddhist discourse, see Teeuwen and Rambelli,
“Introduction: Combinatory Religion and the Honji Suijaku Paradigm in Pre- modern Japan”; and
Sueki Fumihiko, Chūsei no kami to hotoke.
35 Itō Satoshi, Chūsei Tenshō Daijin shinkō no kenkyū, 28–34.
36 Allan Grapard, “Institution, Ritual, and Ideology: The Twenty- Two Shrine- Temple Multiplexes of
Heian Japan.”
37 For a discussion of Hiesha shrine at Hie, see John Breen and Mark Teeuwen, A New History of Shinto; and
for Daigoji, see Steven Trenson, “Daigoji ni okeru kiu no kakuritsu to Seiryūjin shinkō.”
38 Kadoya Atsushi, “Myths, Rites, and Icons: Three Views of a Secret” and Matsumoto Ikuyo, Chūsei ōken
to sokui kanjō, 35–151. On the protector- rites see Conlan, From Sovereign to Symbol, 64–70, and Uejima
Susumu, Nihon chūsei shakai no keisei to ōken, 370–441. On Amaterasu, see Itō, Chūsei Tenshō Daijin shinkō
no kenkyū; and on Hie Sannō, see Breen and Teeuwen, A New History of Shinto, 66–128.
39 Itō, Chūsei Tenshō Daijin shinkō no kenkyū, 9–10.
40 Teeuwen and Rambelli, “Introduction,” 7–17.
41 See Max Moerman, Localizing Paradise: Kumano Pilgrimage and the Religious Landscape of Premodern Japan;
Heather Blair, “Mountain and Plain: Kinpusen and Kōfukuji in the Early Middle Ages”; and Brian
Ruppert, “Royal Progresses to Shrines: Cloistered Sovereign, Tennō, and the Sacred Sites of Early
Medieval Japan.”
42 Satō Hiroo, “Chūsei no minshū shisō,” 292–295.
43 See Satō, “Chūsei no minshū shisō,” 296–298. On Shōtoku in literature and visual representation, see
Abe, Chūsei nihon no shūkyō tekusuto taikei, 27–151; from an art history perspective, see Kevin Gray Carr,
Plotting the Prince: Shōtoku Cults and the Mapping of Medieval Japanese Buddhism. On Shinran, see Kenneth
Doo Young Lee, The Prince and the Monk: Shōtoku Worship in Shinran’s Buddhism; and on the influence
over the monk Keisei, see Fujii Yukiko, Shōtoku Taishi no denshō, 36–61. More recently, Niimi Yasuko
has established that the visual- biographical work Kōbō Daishi gyōjō’e (fourteenth century) was based on a
contemporary scholastic work that elaborated upon materials written in the twelfth century (Niimi,
“Tōji shozō Kōbō Daishi gyōjō’e no seisaku katei: kotobagaki no hensan o chūshin ni”).
44 Ichiro Hori did take note of the association of some hijiri with schools of Buddhism, but emphasized that
the character of hijiri “always exhibited a negative attitude toward society, especially toward authority
or social status” (106). See Hori, Folk Religion in Japan: Continuity and Change, 103–110.