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BRYANJ. CUEVASIPPEN CHISHIN
Ippen Chishin (1239–1289) was an itinerant monk
who popularized Pure Land Buddhist faith in rural ar-
eas of Japan during the Kamakura period (1185–1333).
His teachings emphasized the doctrine of Other Power
(tariki,reliance on the saving power of AMITABHABud-
dha alone), the practice of dancing while chanting
Amitabha Buddha’s name (nenbutsu odori), and the
distribution of paper tallies to confirm one’s connec-
tion to Amitabha Buddha. Today Ippen Chishin is
revered as the founder of the Jishu(Time) denomina-
tion in Japan.
See also:Japan; Kamakura Buddhism, Japan; Pure
Land Buddhism; Pure Land Schools
WILLIAMM. BODIFORDISLAM AND BUDDHISM
The historical meeting between the various powerful
states that drew political legitimacy from either Islam
or Buddhism was a violent one. The Arab conquest of
Bukhara (in present-day Uzbekistan) in 696 C.E., in
which a mosque replaced a monastery, and the Turkic
destruction of the important Buddhist monasteries of
Nalandaand Vikramas ́la in India in 1202, are widely
recognized as the end of Indian Buddhism. Similar
devastation was glorified in a Turkic folksong recorded
in Al-Kashgari’s twelfth-century dictionary, which rev-
els in the desecration of Buddhism during the tenth-
century Karakhanid attack on the Uygur Buddhist
kingdom of Turfan along the SILKROAD. With the In-
ner Asian imperial revival of Buddhism in the twelfth
century, however, the direction of religious violence was
reversed. The Kara Khitais launched pogroms against
Muslims, and Hülegü, a supporter of the Tibetan Phag
mo gru pa, killed the ‘Abbasid Caliph in 1256.Of course there were exceptions to these norms of
imperial violence. Kabul Shah converted to Islam only
in 814. When BAMIYANand Gandhara were seized in
711, Buddhism and Islam coexisted. When Sind was
conquered it was decreed that Buddhists, like Chris-
tians and Zoroastrians, should be taxed though not
killed, as was the case during the reign of Zayn al-
‘abidn in Kashmir (1420–1470). Early Arabic sources
also note that sometimes Buddhists and Muslims were
military allies. Taranatha’s Rgya gar chos ‘byung(His-
tory of Buddhism in India,1608), in accord with other
Indian sources, notes that Buddhists rejoiced in the
Muslim destruction of Hinduism and records that
Buddhists even acted as agents and intermediaries for
the Turkic assault on Magadha in central India. The
Buddhist–Muslim encounter has manifested a full
range of experiences and dialogues.Arabic translations of Indian Buddhist works reflect
the earliest engagement between Buddhism and Islam.
These include the animal tales of the Kallla wa-Dimna
(Kalila and Dimna,ca. eighth century), based on the
Pañcatantra(Five Treatises,ca. 300 C.E.), and the Kitab
Bilawhar wa-Yudasaf(The Book of Bilawhar and Yu-
dasaf,ca. seventh–eighth century), a compilation from
various sources of the Buddha biography that became
the prototype for the Christian legend of Barlaam and
Josaphat. Although these translation projects ceased by
the mid-ninth century, Muslim scholars continued to
describe and interpret the Buddhist tradition. In the
tenth century, Ibn al-Faqh and Yaqut described in
detail the Buddhist architecture, ritual, and doctrine
as witnessed at Nowbahar in Afghanistan. Similarly,
Jayhan’s description of Buddhism in his now lost
gazetteer Kitab al-masalik(The Book of Roads) pro-
vided material on Buddhist thought for both Maqdis
and Gardzin their brief descriptions of religion inIPPENCHISHIN