Religion in medieval Japan60 Susan Blakeley Klein, Allegories of Desire: Esoteric Literary Commentaries of Medieval Japan.
61 Nagamura Makoto, “Jiin shakaishi no shiten kara miru chūsei no hō’e.” Indeed, Nagamura points out
that recluse- monks (tonseisha), despite their image of rejection of official monastic life, not only took part
in lecture- liturgies and related performances but also opened seminaries (dangi) in cloisters and other
parts of the Tōdaiji compound.
62 Komine Kazuaki, Chūsei hō’e bungei ron, i–viii, 397–406.
63 Abe, Chūsei Nihon no shūkyō tekusuto taikei, 15–16.
64 See Matsuo Kōichi, Higashi ajia no shūkyō bunka: ekkyō to henyō; Kanagawa kenritsu Kanazawa bunko,
Gosun shihō no bungaku: jūyō bunkazai ‘Shōmyōji shōgyō’ shōdō shiryō mokuroku; and R. Keller Kimbrough,
Preachers, Poets, Women, and the Way: Izumi Shikibu and the Buddhist Literature of Medieval Japan.
65 See Wakan rōeishū, “kaidai.”
66 See Hayashi Makoto and Matthias Hayek, “Editors’ Introduction: Onmyōdō in Japanese History,” and
Kimura Sumiko, “Joron.” For a nuanced theoretical discussion of problems related to Onmyōdō, see
Bernard Faure, “A Religion in Search of a Founder?”
67 Lucia Dolce, “The Worship of Celestial Bodies in Japan: Politics, Rituals, and Icons.” Prominent medi-
eval Shingon monks are known to have been interested in such practices; the famous Tendai abbot Jien
(1155–1225) repeatedly performed the celestial Shijōkō hō for the retired sovereign Gotoba (Meri
Arichi, “Seven Stars of Heaven and Seven Shrines on Earth: The Big Dipper and the Hie Shrine in the
Medieval Period”).
68 See Yokouchi Hiroto, Nihon chūsei no bukkyō to higashi ajia; Kamikawa Michio, “Issaikyō”; Rambelli,
“Buddhist Republican Thought and Institutions in Japan: Preliminary Considerations”; and Iyanaga
Nobumi, “Medieval Shintō as a Form of ‘Japanese Hinduism’.”
69 See Martin Collcutt, Five Mountains: The Rinzai Zen Monastic Institution in Medieval Japan, and Harada
Masatoshi, “Nanbokuchō/Muromachi jidai ni okeru Musōha no denbōkan to kesa/chinzō.”
70 Ōtsuka, “Mondai no shozai to honcho no kōsei,” 25–27. Although there is some overlap of focus, his
view is distinct from those of Taira and others who have taken note of meditation- precepts figures,
noted above.
71 Yoshida, “Nihon bukkyōshi no jiki kubun;” Sueki Fumihiko, Kinsei no Bukkyō, 20–22; Kanda Chisato,
Shūkyō de yomu sengoku jidai. For an in- depth study of Sōtō Zen funerals and memorials, see Bodiford,
Sōtō Zen in Medieval Japan; Mark L. Blum, “Introduction: The Study of Rennyo.”
72 See Rambelli, “Re- positioning the Gods: ‘Medieval Shintō’ and the Origins of Non- Buddhist Dis-
courses on the Kami,” and Teeuwen and Rambelli, “Introduction.”
73 Ōta, Chūsei no shaji to shinkō: kanjin to kanjin hijiri no jidai, and Murakami Hiroko, “Kōyasan ni okeru
hijirikata no seiritsu,” 78–81.
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