Hōnen ( 法然 , May 13 (April 7), 1133 – February 29, 1212) was the religious reformer and progenitor of the first independent branch of Japanese Pure Land Buddhism called Jōdo-shū ( 浄土宗 , "The Pure Land School") . He is also considered the Seventh Jōdo Shinshū Patriarch.
133-531: Hōnen became a Tendai initiate at an early age, but grew disaffected and sought an approach to Buddhism that anyone could follow, even during the perceived Age of Dharma Decline . After discovering the writings of the Chinese Buddhist Shandao , he undertook the teaching of rebirth in the pure land of Amitābha through the nembutsu (Chinese nianfo ) or "recitation of the Buddha's name". Hōnen gathered
266-550: A heresy . As early as 1525, Johannes Agricola advanced his idea, in his commentary on Luke, that the law was a futile attempt of God to work the restoration of mankind. He maintained that non-Christians were still held to the Mosaic law, while Christians were entirely free from it, being under the Gospel alone. He viewed sin as a malady or impurity rather than an offense that rendered the sinner guilty and damnable before God. The sinner
399-641: A Woman Clothed with the Sun [That is, the Church Clothed with the righteousness of Christ, to her Justification] and the Moon, [that is, Sanctification] under her Feet." Scholars have speculated that the "sun" and "light" may have been code-words used to surreptitiously reveal antinomian sympathies. Sects such as the Ranters and Christian Science were accused of teaching that sin was nonexistent while New England Theology
532-465: A ban against exclusive nembutsu, stemming from an incident where two of Hōnen's most prominent followers were accused of using nembutsu practice as a coverup for sexual liaisons. As part of the ban, Hōnen and some of his disciples, including Bencho and Shinran , were exiled, while four disciples, were executed. This is known as the Jogen Persecution ( 承元の法難 , jōgen no hōnan ) of 1207. Hōnen
665-687: A lasting ordinance. In this way you shall ordain Aaron and his sons. It is pointed out that Jesus was from the tribe of Judah, and thus Jesus could not be a priest under the Old Testament Law, as Jesus is not a descendant of Aaron. It states that the Law had to change for Jesus to be the High Priest: "For when there is a change of the priesthood, there must also be a change of the law." (Hebrews 7:12) The Apostle Paul , in his Letters , says that believers are saved by
798-476: A living, creative, active and powerful thing, this faith. Faith cannot help doing good works constantly. It doesn't stop to ask if good works ought to be done, but before anyone asks, it already has done them and continues to do them without ceasing. Anyone who does not do good works in this manner is an unbeliever… Thus, it is just as impossible to separate faith and works as it is to separate heat and light from fire!" The Lutheran Churches label antinomianism as
931-544: A means of rebirth in a pure land. Additionally, some disciples interpreted Hōnen's teachings in unexpected ways, leading to disreputable behavior, criticism of other sects, or other forms of antinomianism . In 1204, the monks at Mt. Hiei implored the head priest to ban the teachings of exclusive nembutsu and to banish any adherents from their principality. In 1205 the temple of Kōfuku-ji , located in Nara , implored Emperor Toba II to sanction Hōnen and his followers. The temple provided
1064-584: A more thorough understanding of esoteric, Pure Land , and Tiantai teachings. Ennin brought important esoteric texts and initiation lineages, such as the Susiddhikāra-sūtra , the Mahāvairocana-sūtra and Vajraśekhara-sūtra . However, in later years, this range of teachings began to form sub-schools within Tendai Buddhism. By the time of Ryōgen , there were two distinct groups on Mt. Hiei,
1197-508: A new doctrinal classification system (based on Zhiyi's system) for Japanese Tendai. All Buddhist teachings are seen as being included into the following categories. The first major group are those teachings that rely on the three vehicles: The highest teachings are those who derive from the one vehicle: Another important doctrine in Japanese Tendai is that it is possible to attain "Buddhahood with this very body" ( sokushin jōbutsu ). This
1330-503: A number of breakaway schools rose during the Kamakura period, the Tendai school used its patronage to try to oppose the growth of these rival factions—particularly Nichiren Buddhism , which began to grow in power among the merchant middle class, and Pure Land Buddhism , which eventually came to claim the loyalty of many of the lower classes. Enryaku-ji , the temple complex on Mount Hiei , became
1463-821: A point of doctrinal contention in the history of Christianity. At its root is an argument between salvation through faith alone and on the basis of good works or works of mercy . The term antinomianism was coined by Martin Luther during the Reformation to criticize extreme interpretations of the new Lutheran soteriology . In the 18th century, John Wesley , the founder of the Methodist tradition, severely attacked antinomianism. According to some Christian denominations , moral laws (as opposed to civil or ceremonial laws) are derivative of what St. Paul indirectly refers to as natural law (Rm 2.14–15). According to this point of view,
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#17328583031761596-497: A position as preacher to the court. After his arrival there, he made peace with the Saxons , acknowledged his "error", and gradually conformed his doctrine to that which he had before opposed and assailed. He still used such terms as gospel and repentance in a different manner from Luther's. The antinomian doctrine, however, was not eliminated from Lutheranism. Melanchthon and those who agreed with him, called Philippists , were checked by
1729-664: A range of teachings became more marked in the doctrines of Saichō's successors, such as Ennin , Enchin and Annen 安然 (841–?). After Saichō, the Tendai order underwent efforts to deepen its understanding of teachings collected by the founder, particularly esoteric Buddhism. Saichō had only received initiation in the Diamond Realm Mandala, and since the rival Shingon school under Kūkai had received deeper training, early Tendai monks felt it necessary to return to China for further initiation and instruction. Saichō's disciple Ennin went to China in 838 and returned ten years later with
1862-401: A record of debt. 2 Corinthians 3:6–17 says, "Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory
1995-634: A result, the Book of Concord rejects antinomianism in the last confession of faith. The Formula of Concord rejects antinomianism in the fifth article, On the Law and the Gospel and in the sixth article, On the Third Use of the Law . The Articles of the Church of England , Revised and altered by the Assembly of Divines, at Westminster , in the year 1643 condemns antinomianism, teaching that "no Christian man whatsoever
2128-613: A separate form of Buddhism. Shōshin rejected the view that esoteric or mantrayana ( shingon ) Buddhism was superior to the Tendai Mahāyāna teaching of the one vehicle. According to Jiko Hazama, the Tendai Buddhist worldview advocates a comprehensive form of Buddhism which sees all Buddhist teachings as being unified under an inclusive reading of the ekayāna teaching of the Lotus Sutra . This holistic and inclusive form of Buddhism
2261-558: A similar hierarchy as the one used in Chinese Tiantai to classify the various other sutras in the Buddhist canon in relation to the Lotus Sutra , and it also follows Zhiyi 's original conception of Five Periods Eight Teachings or gojihakkyō ( 五時八教 ) . This is based on the doctrine of expedient means, but was also a common practice among East Asian schools trying to sort the vast corpus of writing inherited from India. Annen provided
2394-478: A sprawling center of power, attended not only by ascetic monks, but also by brigades of sōhei (warrior monks) who fought in the temple's interest. As a result, in 1571 Enryaku-ji was razed by Oda Nobunaga as part of his campaign to unify Japan. Nobunaga regarded the Mount Hiei monks as a potential threat or rival, as they could employ religious claims to attempt to rally the populace to their side. The temple complex
2527-421: A system developed by the Tendai founder, Saichō . While at Mt. Hiei, Hōnen studied under Genkō (源光), Kōen (皇円) and later, with Eikū (叡空). Under Kōen he was officially ordained as a Tendai priest, while under Eikū he received the name Hōnen-bō Genkū (法然房源空). In speaking of himself, Hōnen often referred to himself as Genkū, as did his close disciples. While studying on Mt. Hiei, Hōnen devoted his time to finding
2660-521: A veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away. Now
2793-471: A way to bring salvation to all beings through Buddhism, but was not satisfied with what he found at Mt. Hiei. At the age of 24, Hōnen then went to study at the city of Saga , then Nara , and stayed at such temples at Kōfuku-ji and Tōdai-ji . Still not satisfied, he returned to the libraries of Mt. Hiei and studied further. During this period, Hōnen read a Pure Land Buddhist text called the Commentaries on
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#17328583031762926-480: A wide array of followers and critics. Emperor Tsuchimikado exiled Hōnen and his followers in 1207 after an incident regarding two of his disciples in addition to persuasion by influential Buddhist communities. Hōnen was eventually pardoned and allowed to return to Kyoto , where he stayed for a short time before his death. Hōnen was born to a prominent family in the city of Kume in Mimasaka Province . His father
3059-575: Is is the expression of Dharma. In the major Tendai institutions like Taisho University and Mount Hiei , the main subjects of study are the Lotus Sutra, the works of the Tiantai Patriarch Zhiyi, the works of the founder Saichō and some later Tendai figures like Ennin. The thought of the Japanese Tendai school is founded on the classic Chinese Tiantai doctrines found in the works of patriarch Zhìyǐ . These include: Tendai Buddhism reveres
3192-595: Is accused of "persuading ... people to worship God in ways contrary to the law." In Acts 21:21 James the Just explained his situation to Paul: And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. Colossians 2:13–14 is sometimes presented as proof of Paul's antinomistic views. For example,
3325-459: Is attained with a single utterance; as your practice, endeavor in the Nembutsu throughout life. Only repeat the name of Amida with all your heart. Whether walking or standing, sitting or lying, never cease the practice of it even for a moment. This is the very work which unfailingly issues in salvation... (Hōnen quoting Shan-tao) By 1204 Hōnen had a group of disciples numbering around 190. This number
3458-513: Is based on the doctrinal synthesis of Tiantai Zhiyi, which was ultimately based on the Lotus Sutra . Tendai Buddhism has several philosophical insights which allow for the reconciliation of Buddhist doctrine with aspects of Japanese culture such as Shinto and Japanese aesthetics . These include Zhiyi's theory of perfect interfusion or unity of all phenomena (expressed in teachings like ichinen sanzen "three thousand realms in one thought") and
3591-470: Is closely related to the idea of original enlightenment. This idea was introduced by Saichō, who held that this described certain advanced practitioners who had realized the fifth degree of identity , though this attainment was a rare thing. Saichō understood the Lotus Sutra to be the "great direct path" to Buddhahood which could be attained in this very body. Saichō saw the story of the Dragon king's daughter in
3724-499: Is derived from the number of signatures found on Shichikajō-kishōmon ( 七箇条起請文 , Seven Article Pledge) , a guideline for rules of conduct in the Jōdo Shū community to assuage concerns by other groups. Key disciples who signed the pledge include: A number of disciples went on to establish branches of Pure Land Buddhism, based on their interpretations of Honen's teachings. Tendai Tendai ( 天台宗 , Tendai-shū ) , also known as
3857-547: Is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken to their full extent." The Westminster Confession , held by Presbyterian Churches , holds that the moral law contained in the Ten Commandments "does forever bind all, as well justified persons as others, to the obedience thereof". The Westminster Confession of Faith further states: "Faith, thus receiving and resting on Christ and His righteousness,
3990-770: Is one of the most important post-Saichō Tendai thinkers. He wrote around a hundred works on Tendai doctrine and practice. According to Annen's theory of the "four ones" ( shiichi kyōhan 四一教判), all Buddhas are ultimately a single Buddha, all temporal moments are one moment, all Pure Lands are also just one Pure Land, and all teachings are interfused into one teaching. According to Lucia Dolce, Annen "systematized earlier and contemporary doctrines elaborated in both streams of Japanese esoteric Buddhism, Tōmitsu (i.e., Shingon) and Taimitsu (Tendai)," "critically reinterpreted Kūkai's thought, offering new understandings of crucial esoteric concepts and rituals," and he also "elaborated theories that were to become emblematic of Japanese Buddhism, such as
4123-481: Is one who takes the principle of salvation by faith and divine grace to the point of asserting that the saved are not bound to follow the moral law contained in the Ten Commandments . Antinomians believe that faith alone guarantees eternal security in heaven, regardless of one's actions. The distinction between antinomian and other Christian views on moral law is that antinomians believe that obedience to
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4256-526: Is said to have responded: I have labored here in the capital these many years for the spread of the Nembutsu, and so I have long wished to get away into the country to preach to those on field and plain, but the time never came for the fulfillment of my wish. Now, however, by the august favor of His Majesty, circumstances have combined to enable me to do so. Hōnen was exiled to Tosa , but the movement in Kyoto had not thoroughly gone away. While in exile, Hōnen spread
4389-538: Is the Senchaku Hongan Nenbutsushū written in 1198 at the request of his patron Lord Kujō Kanezane (1148–1207). The document was not widely distributed by Hōnen's request until after his death. The only other document from Hōnen is his last testament, the Ichimai-kishōmon (一枚起請文) or " One-Sheet Document ". Most of Hōnen's teachings are recorded by his disciples, or recorded later by Buddhist historians in
4522-480: Is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love." However, a number of seventeenth-century English writers in the Reformed tradition held antinomian beliefs. None of these individuals argued that Christians would not obey the law. Instead, they believed that believers would spontaneously obey
4655-415: Is the nature of a single practice. Hōnen's emphasis on the single practice of nembutsu denied the usefulness of all other Buddhist practices. The sole emphasis on Amitābha was also coupled with discouraging the traditional worship of the kami . The second charge was that Hōnen placed the most lowly layperson on equal footing with the wisest monk, rendering the entire monastic establishment as useless. Prior to
4788-400: Is the ordinary worldling. Indeed, the whole phenomenal world is the primordially enlightened Tathāgata . Tamura Yoshirō argued that hongaku was a non-dual teaching which saw all existents as interpenetrating and mutually identified. This negates any ontological difference between Buddhas and common people as well as between pure lands and mundane worlds. Tamura argued that this move re-affirms
4921-450: The Lotus Sutra as the highest teaching in Buddhism. In Saichō's writings, he frequently used the terminology hokke engyō "Perfect Teaching of the Lotus Sutra" ( 法華円教 ) to imply it was the culmination of the previous sermons given by Gautama Buddha . Because of the central importance of the Lotus Sutra, Tendai Buddhism sees all Buddhist teachings and practices as being united under
5054-498: The 1527 Articles of Visitation in June, Agricola began to be verbally aggressive toward him, but Martin Luther succeeded in smoothing out the difficulty at Torgau in December 1527. However, Agricola did not change his ideas and later depicted Luther as disagreeing with him. After Agricola moved to Wittenberg, he maintained that the law must be used in the courthouse but it must not be used in
5187-540: The Amitayurdhyana Sutra ( Chinese : 觀經四帖疏 ; pinyin : Guānjīng Sìtièshū ) authored by the Chinese Pure Land master Shandao (613-681), notably the statement, "Only repeat the name of Amitabha with all your heart. Whether walking or standing, sitting or lying, never cease the practice of it even for a moment. This is the very work which unfailingly issues in salvation, for it is in accordance with
5320-635: The Council of Jerusalem , which is dated to about 50 AD and recorded in the Acts of the Apostles: "And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." The apostles and elders met at Jerusalem , and after a spirited discussion, their conclusion, later called the Apostolic Decree , possibly a major act of differentiation of
5453-607: The Gnesio-Lutherans in the Second Antinomian Controversy during the Augsburg Interim . The Philippists ascribed to the Gospel alone the ability to work repentance, to the exclusion of the law. They blurred the distinction between Law and Gospel by considering the Gospel itself to be a moral law. They did not identify Christ's fulfillment of the law with the commandments which humans are expected to follow. As
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5586-554: The Greek Orthodox . The Ethiopian Orthodox Tewahedo Church also preserves many Judaic customs. In the Letter to the Hebrews ( Hebrews 7:11–28 ), it is written that under the Old Testament Law, priests had to be from the tribe of Levi, Aaron, and his sons: Bring his sons and dress them in tunics and put headbands on them. Then tie sashes on Aaron and his sons. The priesthood is theirs by
5719-585: The Japanese romanization Tendai is used to refer specifically to the Japanese school. According to Hazama Jikō , the main characteristic of Tendai "is its advocacy of a comprehensive Buddhism, the ideal of a Buddhist school based on what is called the "One Great Perfect Teaching," the idea that all the teachings of the Buddha are ultimately without contradiction and can be unified in one comprehensive and perfect system." Other unique elements include an exclusive use of
5852-918: The Jimon and Sanmon : the Sammon-ha "Mountain Group" (山門派) followed Ennin and the Jimon-ha "Temple Group" (寺門派) followed Enchin . Sōō 建立大師相應 (831–918), a student of Ennin, is another influential Tendai figure. He is known for developing the ascetic practice circumambulating Mt. Hiei, living and practicing in the remote wilderness. This practice, which became associated with Fudō Myōō (Acala) and Sōō's hermitage at Mudō- ji, became quite influential in Tendai. A more elaborate and systematized practice based on Sōō's simple mountain asceticism developed over time, and came to be called kaihōgyō (回峰行). This remains an important part of Tendai Buddhism today. Akaku Daishi Annen 阿覺大師安然 (841–902?)
5985-491: The NIV translates these verses: "... he forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross." But, the NRSV translates this same verse as: "... he forgave us all our trespasses, erasing the record that stood against us with its legal demands. He set this aside, nailing it to
6118-593: The Nicolaitans , possibly an early Gnostic sect. The term "antinomianism" was coined by Martin Luther during the Reformation, to criticize extreme interpretations of the new Lutheran soteriology . The Lutheran Church benefited from early antinomian controversies by becoming more precise in distinguishing between law and gospel and justification and sanctification . Martin Luther developed 258 theses during his six antinomian disputations, which continue to provide doctrinal guidance to Lutherans today. Upon hearing that he
6251-588: The Tendai Lotus School (天台法華宗 Tendai hokke shū, sometimes just " hokke shū "), is a Mahāyāna Buddhist tradition with significant esoteric elements that was officially established in Japan in 806 by the Japanese monk Saichō ( posthumously known as Dengyō Daishi). The Tendai school, which has been based on Mount Hiei since its inception, rose to prominence during the Heian period (794–1185). It gradually eclipsed
6384-635: The bodhisattva precepts for ordination (without the pratimoksha ), a practice tradition based on the "Four Integrated Schools" ( Pure Land , Zen , Mikkyo and Precepts), and an emphasis on the study of Chinese Esoteric Buddhist sources. David W. Chappell sees Tendai as "the most comprehensive and diversified" Buddhist tradition which provides a religious framework that is "suited to adapt to other cultures, to evolve new practices, and to universalize Buddhism ." Although Jianzhen (Jp. Ganjin ) had brought Tiantai teachings to Japan as early as 754, its teachings did not take root until generations later when
6517-573: The cloistered rule era (1086–1185) through the Edo period (1688–1735). According to Jacqueline Stone, the term "original enlightenment" itself (Chn. pen-chileh ) is first found in the Awakening of Faith in the Mahayana " where it refers to true suchness considered under the aspect of conventional deluded consciousness and thus denotes the potential for enlightenment in unenlightened beings." The idea developed in
6650-417: The " divine law ", or Jewish laws on morality, such as the Ten Commandments . Thus, the early Christian church incorporated ideas sometimes seen as partially antinomian or parallel to Dual-covenant theology , while still upholding the traditional laws of moral behavior. The first major dispute over Christian antinomianism was a dispute over whether circumcision was required of Christians. This happened at
6783-445: The "array of doctrines and concepts associated with the proposition that all beings are enlightened inherently." According to Stone, as these teachings developed, they grew to include the idea that: Not only human beings, but ants and crickets, mountains and rivers, grasses and trees are all innately Buddhas. The Buddhas who appear in sutras, radiating light and endowed with excellent marks, are merely provisional signs. The "real" Buddha
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#17328583031766916-584: The 14th century. Hōnen's teachings are briefly summarized in his final work, the One-Sheet Document : In China and Japan, many Buddhist masters and scholars understand that the nembutsu is to meditate deeply on Amida Buddha and the Pure Land. However, I do not understand the nembutsu in this way. Reciting the nembutsu does not come from studying and understanding its meaning. There is no other reason or cause by which we can utterly believe in attaining birth in
7049-594: The Antinomians (1539) was to serve as Agricola's recantation. This was the first use of the term Antinomian. But the conflict flared up again, and Agricola sued Luther. He said that Luther had slandered him in his disputations, Against the Antinomians , and in his On the Councils and Churches (1539). But before the case could be brought to trial, Agricola left the city, even though he had bound himself to remain at Wittenberg , and moved to Berlin where he had been offered
7182-506: The Chinese Huayen tradition and influenced Chan Buddhism, as well as the thought of Saichō and Kūkai. Stone writes that the medieval Tendai doctrine regards "enlightenment or the ideal state as inherent from the outset and as accessible in the present, rather than as the fruit of a long process of cultivation." Scholars also refer to the doctrinal system associated with this idea as "original enlightenment thought". Stone defines this as
7315-571: The Church from its Jewish roots (the first being the idea that Jesus was the messiah ), was recorded in Acts 15:19–21 : Acts 15:(19) Wherefore my [James] sentence is, that we trouble not them, which from among the Gentiles are turned to God: (20) But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. (21) For Moses of old time hath in every city them that preach him, being read in
7448-729: The Emperor for a new, independent Tendai school in Japan. Because the emperor sought to reduce the power of the Hossō school , he granted this request, but with the stipulation that the new "Tendai" school would have two programs: one for esoteric Buddhism and one for exoteric Buddhist practice. The new Tendai school was therefore based on a combination of the doctrinal and meditative system of Zhiyi with esoteric Buddhist practice and texts. Tendai learning at Mount Hiei traditionally followed two curriculums: However, Emperor Kanmu died shortly thereafter, and Saichō
7581-656: The Hossō school was primarily centered on the doctrine of the One Vehicle ( ekayana ) found in the Lotus Sutra which the Hossō school saw as not being an ultimate teaching. This was known as the San-Itsu Gon-Jitsu Ronsō (the debate over whether the One-vehicle or Three-vehicles, were the provisional or the real teaching) and it had a great influence on Japanese Buddhism. Saichō also studied esoteric Buddhism under Kūkai,
7714-514: The Lord is that Spirit: and where the Spirit of the Lord is, there is liberty." ( KJV ) Some cite Acts 13:39 : "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Romans 6 states twice that believers are not under the law: Romans 6:14 "For sin shall not have dominion over you: for ye are not under the law, but under grace." and Romans 6:15 "What then? shall we sin, because we are not under
7847-494: The Lotus Sutra's Devadatta chapter as evidence for this direct path ( jikidō ) to Buddhahood which did not require three incalculable eons (as was taught in some forms of Mahayana Buddhism), but could be achieved in three lives or even one lifetime. Later Tendai scholars like Rinshō, and Annen were much more optimistic about the possibility of Buddhahood in this very body and claimed certain esoteric practices could lead to Buddhahood rapidly in only one lifetime, while de-emphasizing
7980-489: The Lotus Sutra." Saichō believed that by consolidating all Buddhist ideas and practices and including all the varieties of Buddhism, his new school would allow all to "enter the great sea of Thusness which has a single flavor" (真如一味の大海) by following the path of goodness and that this would protect the nation. According to Hazama Jikō "these themes run throughout Saichō's work" including his Hokke shuku 法華秀 句 and Shugo kokkai sho 守護国界章. Tendai thought also vigorously defends
8113-409: The Mosaic law has authority only insofar as it reflects the commands of Christ and the natural law. Christian sects and theologians who believe that they are less constrained by laws than critics consider customary are often called "antinomian" by those critics. Thus, classic Methodist commentator Adam Clarke held, "The Gospel proclaims liberty from the ceremonial law, but binds you still faster under
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#17328583031768246-800: The Old Testament moral law. For example, the Manichaeans held that their spiritual being was unaffected by the action of matter and regarded carnal sins as being, at worst, forms of bodily disease. The Old Testament was absolutely rejected by most of the Gnostics. Even the so-called Judaeo-Christian Gnostics ( Cerinthus ), the Ebionite (Essenian) sect of the Pseudo-Clementine writings (the Elkesaites ), take up an inconsistent attitude towards Jewish antiquity and
8379-444: The Old Testament. In this respect, the opposition to Gnosticism led to a reactionary movement. If the growing Christian Church, in quite a different fashion from Paul, laid stress on the literal authority of the Old Testament, interpreted, it is true, allegorically; if it took up a much more friendly and definite attitude towards the Old Testament, and gave a wider scope to the legal conception of religion, this must be in part ascribed to
8512-415: The One Vehicle (ekayana) taught in the Lotus Sutra. Saichō frequently used the term ichijō bukkyō ( 一乗仏教 , "One Vehicle Buddhism") and referred to the second chapter of the Lotus Sutra as his main scriptural basis. Saichō taught that there were "three kinds of Lotus Sutra". According to Jacqueline Stone , these can be explained as follows: Stone writes that Saicho saw all Buddhist teachings as being
8645-429: The Original Vow of that Buddha." This commentary persuaded Hōnen to believe that nianfo, called nembutsu in Japanese, was all one needed to enter Amitābha's pure land. Previously, nianfo was recited along with other practices, but Shandao was the first to propose that only nianfo was necessary. This new appreciation and understanding prompted Hōnen to leave Mt. Hiei and the Tendai tradition in 1175. Hōnen relocated to
8778-432: The Pure Land than the nembutsu itself. Reciting the nembutsu and believing in birth in the Pure Land naturally gives rise to the three minds ( sanjin ) and the four modes of practice ( shishu ). If I am withholding any deeper knowledge beyond simple recitation of the nembutsu, then may I lose sight of the compassion of Shakyamuni and Amida Buddha and slip through the embrace of Amida's original vow. Even if those who believe in
8911-477: The Spirit (as revealed by the Inner Light of God within each person) rather than the Scriptures. They also rejected civil legal authorities and their laws (such as the paying of tithes to the State church and the swearing of oaths) when they were seen as inconsistent with the promptings of the Inner Light of God. Other Protestant groups that have been accused of antinomianism include the Anabaptists and Mennonites . The Ranters of 17th century England were one of
9044-460: The Tendai Order") , presided over the first allotted ordinands in 827. The appointments of the zasu typically only lasted a few years, and therefore among the same generation of disciples, a number could be appointed zasu in one's lifetime. After Gishin, the next zasu of the Tendai school were: Enchō (円澄), Ennin 慈覺大師圓仁 (794–864), An'e (安慧), Enchin 智證大師圓珍 (814–891), Yuishu (惟首), Yūken (猷憲) and Kōsai (康済). By 864, Tendai monks were now appointed to
9177-409: The Tendai school's interests. Ryōgen is also known for this promotion of Pure Land nenbutsu recitation in his Gokuraku jōdo kuhon ōjōgi 極樂淨土九品往生義. Genshin 惠心僧都源信 (942–1017), a student of Ryōgen, wrote the famous Ōjōyōshū 往生要集 ("Essentials of Birth in the Pure Land"), a treatise on Pure Land practice which influenced later Pure Land Japanese figures. Although the Tendai sect flourished under
9310-439: The Tendai theory of hongaku (original enlightenment) which holds that enlightenment is intrinsic in all things. Also central to Tendai thought is the notion that the phenomenal world, the world of our experiences, fundamentally is an expression of the Buddhist law ( Dharma ). This notion poses the problem of how we come to have many differentiated experiences. Tendai Buddhism claims that each and every sense phenomenon just as it
9443-418: The church. He said that repentance comes from hearing the good news only and does not precede but rather follows faith. He continued to disseminate this doctrine in books, despite receiving various warnings from Luther. Luther, with reluctance, at last, believed that he had to make a public comment against antinomianism and its promoters in 1538 and 1539. Agricola apparently yielded, and Luther's book Against
9576-589: The concern with achieving Buddhahood in future lives. They also further extended the application of this idea to individuals at the lower bodhisattva levels of the degrees of identity schema and also argued that one could jump over bodhisattva stages. According to Groner, this allowed "for the possibility that worldlings who still have some of the coarser defilements might experience sokushinjobutsu." However, other Tendai figures like Hōjibō Shōshin (1136–1220 or 1131–1215), an important Tendai commentator on Zhiyi's works, were more traditional and critical of ideas concerning
9709-424: The cross." This latter translation makes it sound as though it is a record of trespasses , rather than the Law itself , that was "nailed to the cross." The interpretation partly depends on the original Greek word χειρόγραφον which, according to Strong's G5498, literally means "something written by hand;" it is variously translated as "the bond" (RSV, NAB), "written code" (NIV), or "record" (ESV, NRSV, CEB), as in
9842-616: The district of Ōtani in Kyoto, where he started addressing crowds of men and women, establishing a considerable following. Hōnen attracted fortune-tellers, ex-robbers, samurai and other elements of society normally excluded from Buddhist practice. Hōnen was a man of recognition in Kyoto, and many priests and nobleman allied with him and visited him for spiritual advice. Among them was an imperial regent named Kujō Kanezane (1149–1207). The increasing popularity of his teachings drew criticism from noted contemporaries as Myōe and Jōkei among others, who argued against Hōnen's sole reliance on nembutsu as
9975-475: The early church was pressured by Judaizers and Pharisees to decide which laws were still required of Christians, and which were no longer required under the New Covenant. The New Testament, (especially the book of Acts ) is interpreted by some as recording the church slowly abandoning the "ritual laws" of Judaism, such as circumcision, Sabbath and kosher law, while remaining in full agreement on adherence to
10108-410: The earth: (12) Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. (13) And there came a voice to him, Rise, Peter; kill, and eat. (14) But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. (15) And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. (16) This
10241-424: The emperor with nine charges alleging unappeasable differences with the so-called eight schools. Hōnen's detractors cited examples of his followers, such as Gyoku and Kōsai , who committed vandalism against Buddhist temples, intentionally broke the Buddhist precepts, or caused others to intentionally turn away from established Buddhist teachings. Richard Bowring condenses these charges into two general forms. First
10374-410: The enemy but become a monk and pray for me and for your deliverance." Fulfilling his father's wishes for him, Hōnen was initiated into his uncle's monastery at the age of nine. From then on, Hōnen lived his life as a monk, and eventually studied at the primary Tendai temple at Mount Hiei near Kyoto . Clerics at Mt. Hiei took the bodhisattva vows and then undertook 12 years of training at Mt. Hiei,
10507-419: The following vision, which was used to excuse early gentile Christians from the Mosaic dietary laws. (9) ...Peter went up upon the housetop to pray about the sixth hour: (10) And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, (11) And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to
10640-667: The founder of the Shingon school. Saichō borrowed esoteric texts from Kūkai for copying and they also exchanged letters for some time. However, they eventually had a falling out (in around 816) over their understanding of Buddhist esotericism. This was because Saichō attempted to integrate esoteric Buddhism ( mikkyo ) into his broader Tendai schema, seeing esoteric Buddhism as equal to the Tendai Lotus Sutra teaching. Saichō would write that Tendai and Mikkyo "interfuse with one another" and that "there should be no such thing as preferring one to
10773-420: The head temple of Enryaku-ji by Oda Nobunaga in 1571, as well as the geographic shift of the capital away from Kyoto to Edo , further weakened Tendai's influence. In Chinese and Japanese , its name is identical to Tiantai , its parent Chinese Buddhism school. Both traditions emphasize the importance of the Lotus Sutra and revere the teachings of Tiantai patriarchs, especially Zhiyi . In English,
10906-519: The idea that all beings have the potential for full buddhahood and thus that the Lotus Sutra was a teaching for all sentient beings. This teaching in particular was a major point of contention with the Japanese Hossō ( Yogacara ) school in Japan who espoused the Five Natures Doctrine ( 五姓各別 , goshō kakubetsu ) which argues that not all being can become Buddhas, since some do not have
11039-736: The involuntary reaction upon it of Gnosticism. Marcion of Sinope was the founder of Marcionism which rejected the Hebrew Bible in its entirety. Marcion considered the God portrayed in the Bible to be a lesser deity, a demiurge , and he claimed that the law of Moses was contrived. Such deviations from the moral law were criticized by proto-orthodox rivals of the Gnostics, who ascribed various aberrant and licentious acts to them. A biblical example of such criticism can be found in Revelation 2:6–15 , which criticizes
11172-609: The larger congregation. This passage shows that the remainder of the commandments would follow as they studied "Moses" in the Synagogues. If Gentiles did not follow this reduced requirement, they risked being put out of the Synagogue and missing out on a Torah education (in Leviticus 17 and 20 ). James's list still includes some dietary commands, but many of those also passed out of some Christian traditions quite early. Acts 10:9–16 describes
11305-648: The largest of which were the Eshin-ryu and the Danna-ryu. At the core of these doctrinal systems was the Tendai practice of the "threefold contemplation in a single thought" (isshin sangan 一心 三観) which is taught in Zhiyi's Mohezhiguan . According to Stone, this practice is based on seeing "that all phenomena are empty of substance, provisionally existing, and the middle, or both empty and provisionally existing simultaneously." While certain scholars have seen hongaku thought as denying
11438-541: The latter point Hōnen expressed unusual concern over the spiritual welfare of women. In teaching to them, regardless of social status (from aristocracy to prostitutes), he particularly rejected the significance of menstruation ; which wider Japanese religious culture considered to cause spiritual defilement. As a consequence the role of women in the Jōdo-shū sects has often been greater than in some other Japanese Buddhist traditions. About himself Hōnen reportedly said: [I lack]
11571-415: The law is motivated by an internal principle flowing from belief rather than from any external compulsion. Antinomianism has been considered to teach that believers have a "license to sin" and that future sins do not require repentance. Johannes Agricola , to whom Antinomianism was first attributed, stated "If you sin, be happy, it should have no consequence." Examples of antinomians being confronted by
11704-441: The law without external motivation. Antinomianism during this period is likely a reaction against Arminianism , as it emphasized free grace in salvation to the detriment of any participation on the part of the believer. John Eaton ( fl. 1619) is often identified as the father of English antinomianism. Tobias Crisp (1600–1643), a Church of England priest who had been Arminian and was later accused of being an antinomian. He
11837-499: The law, but under grace? God forbid.". KJV Galatians 3:1–5 describes the Galatians as "foolish" for relying on being observant to the Law: "(1) O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (2) This only would I learn of you, Received ye the Spirit by the works of the law, or by
11970-463: The midst of daily activities and recitation of the daimoku during when one is approaching death. Antinomianism Antinomianism ( Ancient Greek : ἀντί [ anti ] "against" and νόμος [ nomos ] "law") is any view which rejects laws or legalism and argues against moral, religious or social norms (Latin: mores ), or is at least considered to do so. The term has both religious and secular meanings. In some Christian belief systems, an antinomian
12103-430: The monk Saichō 最澄 (767–822) joined the Japanese missions to Imperial China in 804 and founded Enryaku-ji on Mount Hiei. The future founder of Shingon Buddhism, Kūkai , also traveled on the same mission; however, the two were on separate ships and there is no evidence of their meeting during this period. From the city of Ningbo (then called Míngzhōu 明州), Saichō was introduced by the governor to Dàosuì (道邃), who
12236-489: The moral law is needed to produce repentance. He later wrote in the Augsburg Confession that repentance has two parts. "One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors." Shortly after Melanchthon drew up
12369-489: The moral law. To be freed from the ceremonial law is the Gospel liberty; to pretend freedom from the moral law is Antinomianism." The term antinomian came into use in the sixteenth century; however, the doctrine itself can be traced in the teaching of earlier beliefs. Early Gnostic sects were accused of failing to follow the Mosaic Law in a manner that suggests the modern term "antinomian". Most Gnostic sects did not accept
12502-435: The most outright antinomian sects in the history of Christianity. New Covenant Theology has been accused of antinomianism for their belief that the Ten Commandments have been abrogated, but they point out that nine of these ten are renewed under the New Covenant's Law of Christ . John Eaton , a leader in the antinomian underground during the 1630s, interpreted Revelation 12:1 with a quote recorded by Giles Firmin : "I saw
12635-409: The necessity of following the moral law as contained in the Ten Commandments, citing Jesus' teaching, "If ye love me, keep my commandments" (cf. John 14:15). The Methodist Churches consider antinomianism to be a heresy . Religious Society of Friends were charged with antinomianism due to their rejection of a graduate clergy and a clerical administrative structure, as well as their reliance on
12768-533: The need for Buddhist practice, Stone notes that Tendai hongaku based texts like the Shinnyokan 真 如 観 (Contemplation of true suchness) and the Shuzenji-ketsu 修 禅 守 伏 (Decisions of Hsiuch’an-ssu) deny this idea. Instead, these texts teach various kinds of Buddhist practices, including nenbutsu, contemplation of emptiness (kukan 空観), meditations using Buddhist icons and mirrors, practicing the threefold contemplation in
12901-469: The nembutsu can be summed up in these two statements: If, because it is taught that birth is attained with but one or ten utterances, you say the Nembutsu heedlessly, then faith is hindering practice. If, because it is taught that you should say the Name without abandoning it from moment to moment, you believe one or ten utterances to be indecisive, then practice is hindering faith. As your faith, accept that birth
13034-530: The nembutsu deeply study all the teachings which Shakyamuni taught during his life, they should not put on any airs and should practice the nembutsu with the sincerity of those untrained followers ignorant of Buddhist doctrines. I hereby authorize this document with my hand print. The Jōdo Shū way of the settled mind (anjin) is completely imparted here. I, Genkū, have no other teaching than this. In order to prevent misinterpretation after my passing away, I make this final testament. Hōnen's practical advice on practicing
13167-408: The notable Arminian critique of Calvinism: Fletcher 's Five Checks to Antinomianism (1771–75). John Wesley , the founder of the Methodist tradition, harshly criticized antinomianism, considering it the "worst of all heresies". He taught that Christian believers are bound to follow the moral law and that they are to partake in the means of grace for their sanctification . Methodists teach
13300-607: The other." Meanwhile, Kūkai saw mikkyo as different from and fully superior to kengyo (exoteric Buddhism) and was also concerned that Saichō had not finished his esoteric studies personally under him. Saichō's efforts were also devoted to developing a Mahāyāna ordination platform that required the Bodhisattva Precepts of the Brahmajala Sutra only, and not the pratimokṣa code of the Dharmaguptaka vinaya , which
13433-712: The patronage of the Imperial House of Japan and the noble classes, by the end of the Heian period , it experienced an increasing breakdown in monastic discipline, plus political entanglements with rival factions of the Genpei War , namely the Taira and Minamoto clans. Due to its patronage and growing popularity among the upper classes, the Tendai sect became not only respected, but also politically and even militarily powerful, with major temples having vast landholdings and fielding their own monastic armies of sōhei (warrior-monks). This
13566-618: The powerful Hossō school and competed with the rival Shingon school to become the most influential sect at the Imperial court . By the Kamakura period (1185–1333), Tendai had become one of the dominant forms of Japanese Buddhism , with numerous temples and vast landholdings. During the Kamakura period, various monks left Tendai (seeing it as corrupt) to establish their own "new" or " Kamakura " Buddhist schools such as Jōdo-shū , Jōdo Shinshū , Nichiren-shū and Sōtō Zen . The destruction of
13699-511: The powerful sōgō ( 僧綱 , "Office of Monastic Affairs") with the naming of An'e (安慧) as the provisional vinaya master. Other examples include Enchin's appointment to the Office of Monastic Affairs in 883. While Saichō had opposed the Office during his lifetime, within a few generations disciples were now gifted with positions in the Office by the Imperial Family . By this time, Japanese Buddhism
13832-518: The rapid realization of Buddhahood for everyone (without denying the possibility of Buddhahood in this body). For Shōshin, sokushin jōbutsu applied to those who had "superior religious faculties" because they "have previously practiced the various provisional teachings" in many previous lives. The Tendai school was the locus of the development of the Japanese doctrine of hongaku 本覚 (innate or original enlightenment), which holds that all beings are enlightened inherently and which developed in Tendai from
13965-493: The realization of buddhahood by grasses and trees ( sōmoku jōbutsu )" as well as hongaku shisō thought. These various post-Saichō Tendai figures also developed the Tendai doctrine of "the identity of the purport of Perfect and Esoteric teachings" ( enmitsu itchi 円密一致) which according to Ōkubo Ryōshun "refers to the harmony and agreement between the Perfect teachings of the Lotus Sutra and Esoteric Buddhism." Ryōgen 良源 (912–985)
14098-488: The relative phenomenal world as an expression of the ultimate nondual reality and is found in phrases like "the worldly passions are precisely enlightenment" and "birth and death are precisely nirvana". These lineages also transmitted their teachings through transmission rituals which made use of mirrors to illustrate nonduality and the interpenetration of all phenomena. Hongaku teachings were passed down through various exoteric teaching lineages (which often involved secrecy),
14231-568: The religious establishment include Martin Luther's critique of antinomianism , the Ranters of the English Civil War , and the Antinomian Controversy of the seventeenth-century Massachusetts Bay Colony . The charge of antinomianism has been levelled at Reformed, Baptist and some Nondenominational churches. By extension, the word "antinomian" is used to describe views in religions other than Christianity: Antinomianism has been
14364-441: The seeds for Buddhahood. The heated debates between Saichō and the Hossō scholar Tokuitsu frequently addressed this controversy as well as other related issues, such as how to categorize the various Buddhist teachings, and the value of certain Tendai teachings. Tendai thought also frames its understanding of Buddhist practice on the Lotus Sutra's teaching of upāya or hōben ( 方便 , expedient means) . Furthermore, Tendai uses
14497-420: The synagogues every Sabbath day. Beginning with Augustine of Hippo , many have seen a connection to Noahide Law , while some modern scholars reject the connection to Noahide Law and instead see Lev 17–18 as the basis. James sets out a preliminary list of commands which Gentiles should obey. Gentiles were not required to be circumcised but were required to obey the four beginning requirements to be part of
14630-486: The teachings of Hōnen the role of nenbutsu were less apparent. In response, Hōnen censured Kōsai's single-nembutsu teaching and his followers agreed to sign the Shichikajō-kishōmon ( 七箇条起請文 , "Seven Article Pledge") , which called for restraint in moral conduct and in interactions with other Buddhist sects. The clamour surrounding Hōnen's teachings dissipated for a time until 1207 when Emperor Gotoba implemented
14763-612: The teachings to the people he met - fishermen, prostitutes, and the peasantry. In 1211 the nembutsu ban was ultimately lifted, and Hōnen was permitted to return to Kyoto. In 1212, the following year, Hōnen died in Kyoto, but was able to compose the One-Sheet Document ( 一枚起請文 , Ichimai-kishōmon ) a few days before he died. Analysis of various historical documents by the Jodo Shu Research Institute suggests several obvious characteristics of Hōnen's personality: On
14896-447: The true "Lotus Sutra" and he therefore attempted to integrate all Buddhist teachings he had studied within a single framework based on the Lotus Sutra's One Vehicle. Hazama Jikō writes that the central feature of Tendai thought is its advocacy of the "One Great Perfect Teaching" (一大円教), "the idea that all the teachings of the Buddha are ultimately without contradiction and can be unified in one comprehensive and perfect system." This idea
15029-551: The unearned grace of God, not by good works, "lest anyone should boast", and placed a priority on orthodoxy (right belief) before orthopraxy (right practice). The soteriology of Paul's statements in this matter has long been a matter of dispute. In modern Protestant orthodoxy, this passage is interpreted as a reference to justification by trusting Christ. Paul used the term freedom in Christ , for example, Galatians 2:4 . Some understood this to mean "lawlessness" (i.e. not obeying Mosaic Law). For example, in Acts 18:12–16 , Paul
15162-426: The wisdom to teach others. Ku Amida Butsu of Hosshō-ji , though less intelligent, contributes in leading the people to the Pure Land as an advocate of the nembutsu. After death, if I could be born in the world of humans, I would like to be born a very ignorant man and to diligently practice the nembutsu . ( Tsuneni Oserarekeru Okotoba - Common Sayings of Hōnen ) Hōnen's main document expounding his Pure Land doctrine
15295-478: Was Uruma no Tokikuni, a province official who headed up policing in the area. According to legend, his mother is a descendant of the Hata clan . Hōnen was originally named Seishimaru after the bodhisattva Seishi (Sanskrit Mahāsthāmaprāpta ). In 1141 Hōnen's father was assassinated by Sada-akira, an official sent by Emperor Horikawa to govern the province. It is believed that Tokikuni's last words to his son were "Don't hate
15428-526: Was a divisive figure for English Calvinists , with a serious controversy arising from the republication of his works in the 1690s. Also lesser known was John Saltmarsh (priest) . From the latter part of the 18th century, critics of Calvinists accused them of antinomianism. Such charges were frequently raised by Arminian Methodists, who subscribed to a synergistic soteriology that contrasted with Calvinism's monergistic doctrine of justification. The controversy between Arminian and Calvinistic Methodists produced
15561-678: Was a major Buddhist intellectual in medieval Japanese Buddhism and the head of the Tendai curriculum at Mount Hiei. Shōshin wrote numerous works and commentaries, and is most known for his commentaries on the writings of Zhiyi, the Personal Notes on the Three Major Works of Tendai (Tendai sandaibu shiki 天台三大部私記). This is "the most detailed study on Tendai doctrine until the twentieth century," according to Matthew Don McMullen. Shōshin also wrote on esoteric Buddhism, which he interpreted in line with classical Tiantai doctrine, instead of seeing it as
15694-479: Was a more narrowly-focused set of practices (e.g. daimoku for the Nichiren school, zazen for Zen, nembutsu for Pure Land schools, etc.) in contrast to the more integrated approach of the Tendai. In spite of the rise of these new competing schools which saw Tendai as being "corrupt", medieval Tendai remained a "a rich, varied, and thriving tradition" during the medieval period according to Jacqueline Stone. Although
15827-466: Was accused of teaching that sin was beneficial. The question of the obligation to follow the Mosaic Law was a point of contention in the Early Christian Church. Many early converts were Greek and thus had less interest in adherence to the Law of Moses than did the earliest Christians, who were primarily Jewish and already accustomed to the Law. Thus, as Christianity spread into new cultures,
15960-513: Was also influenced by his study of Huayan (Jp. Kegon) philosophy under Gyōhyō 行表 (720–797) and this was his initial training before going to China. Because of the Imperial Court's interest in Tiantai as well as esoteric Buddhism, Saichō quickly rose in prominence upon his return. He was asked by Emperor Kanmu (735–806) to perform various esoteric rituals, and Saichō also sought recognition from
16093-613: Was being charged with the rejection of the Old Testament moral law , Luther responded: "And truly, I wonder exceedingly, how it came to be imputed to me, that I should reject the Law or Ten Commandments, there being extant so many of my own expositions (and those of several sorts) upon the Commandments, which also are daily expounded, and used in our Churches, to say nothing of the Confession and Apology, and other books of ours." In his "Introduction to Romans," Luther stated that saving faith is,
16226-525: Was dominated by the Tendai school to a much greater degree than Chinese Buddhism was by its forebear, the Tiantai. Philosophically, the Tendai school did not deviate substantially from the beliefs that had been created by the Tiantai school in China. However, Saichō had also transmitted numerous teachings from China was not exclusively Tiantai, but also included Zen (禪), Pure Land, the esoteric Mikkyō (密教), and Vinaya School (戒律) elements. The tendency to include
16359-410: Was done thrice: and the vessel was received up again into heaven. Peter was perplexed about the vision in Acts 10. His subsequent explanation of the vision in Acts 11 gives no credence to antinomianism as it relates to the admission of Gentiles into covenant relationship with God. Though the Apostolic Decree is no longer observed by many Christian denominations today, it is still observed in full by
16492-493: Was finally granted and the traditional "Four Part Vinaya" ( Chinese : 四分律 ) was replaced by the Tendai Bodhisattva Precepts. Seven days after Saichō died, the Imperial Court granted permission for the new Tendai Bodhisattva Precept ordination process which allowed Tendai to use an ordination platform separate from the powerful schools in Nara . Gishin, Saichō's disciple and the first " zasu " ( 座主 , "Head of
16625-492: Was later rebuilt, and continues to serve as the head Tendai temple today. Kamakura period Tendai also produced a number of important figures of its own, including Jien 慈圓 (1155–1225), known as a historian and a poet, who wrote the Gukanshō (a religious history of Japan) and numerous devotional poems. Other important figures include Shōshin 證眞 (fl. c. 1153–1214) and Shinsei 眞盛 (1443–1495). Hōjibō Shōshin 寶地房證眞 (active 1153–1214)
16758-601: Was not allocated any ordinands until 809 with the reign of Emperor Saga . Saichō's choice of establishing his community at Mount Hiei also proved fortuitous because it was located at the northeast of the new capital of Kyoto and thus was auspicious in terms of Chinese geomancy as the city's protector. The remainder of Saichō's life was spent in heated debates with notable Hossō figures, particularly Tokuitsu , and maintaining an increasingly strained relationship with Kūkai (from whom he received esoteric initiations) to broaden his understanding of esoteric Buddhism. The debates with
16891-965: Was not unusual for major temples at the time, as rival schools also fielded armies, such as the head temple of the Yogācāra school, Kōfuku-ji . With the outbreak of the Genpei War, Tendai temples even fought one another, such as Mount Hiei clashing with Mii-dera depending on their political affiliations. In response to the perceived worldliness of the powerful Tendai school, a number of low-ranking Tendai monks became dissatisfied and sought to establish independent schools of their own. The major figures of "New Kamakura Buddhism" like Nichiren , Hōnen , Shinran , Eisai and Dōgen —all famous thinkers in non-Tendai schools of Japanese Buddhism—were all initially trained as Tendai monks. Tendai practices and monastic organization were adopted to some degree or another by each of these new schools, but one common feature of each school
17024-504: Was the 18th abbot of the head temple Enryakuji at Mount Hiei. He was an influential politician closely tied to the Fujiwara clan as well as a scholar. Due to his influence, the Tendai school became the dominant Buddhist tradition in Japanese intellectual life and at the imperial court. Due to Ryōgen's influence, Fujiwara family members also came to occupy important positions at Tendai temples. Ryōgen also established an army on Mt. Hiei to protect
17157-402: Was the seventh Tiantai patriarch, and later he journeyed to Tiantai Mountain for further study. After receiving teachings and initiations on Chan , Precepts and Chinese Esoteric Buddhism, Saichō devoted much of his time to making accurate copies of Tiantai texts and studying under Dàosuì. By the sixth month of 805, Saichō had returned to Japan along with the official mission to China. Saichō
17290-419: Was the subject of God's pity rather than of his wrath. To Agricola, the purpose of repentance was to abstain from evil rather than the contrition of a guilty conscience. The law had no role in repentance, which came about after one came to faith, and repentance was caused by the knowledge of the love of God alone. In contrast, Philipp Melanchthon urged that repentance must precede faith and that knowledge of
17423-495: Was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious. Seeing then that we have such hope, we use great plainness of speech: And not as Moses, which put
17556-600: Was traditionally used in East Asian Buddhist monasticism. Saichō saw the precepts of the small vehicle ( hinayana ) as no longer being necessary. His ideas were attacked by the more traditional Nara schools as well as the Sōgō (the Office of Monastic Affairs) and they were not initially approved by the imperial court. Saichō wrote the Kenkairon to respond to their criticisms. By the time that Saichō died in 822, his yearly petition
17689-447: Was used by Saichō as a basis for his integration of the various schools of Buddhism into a single comprehensive synthesis. Hazama writes that "Saichō included both esoteric and exoteric teachings, and avoided an obsession with any one category of the Buddhist tradition such as Zen or the precepts. He sought instead to unite all of these elements on the basis of a single fundamental principle, the comprehensive and unifying ekayana spirit of
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