It has been suggested that this article or section be merged with Cheontae and Tiantai to Tiantai. (Discuss) Proposed since November 2011.

Tendai (天台宗, Tendai-shū^?) is a Japanese school of Mahayana Buddhism, a descendant of the Chinese Tiantai or Lotus Sutra school.

Chappell (1987: p. 247) frames the relevance of Tendai for a universal Buddhism:^[1]

Although Tendai (Chin., T'ien-t'ai) has the reputation of being a major denomination in Japanese history, and the most comprehensive and diversified school of Chinese Buddhism, it is almost unknown in the West. This meagre presence is in marked contrast to the vision of the founder of the movement in China, T'ien-t'ai Chih-i (538-597), who provided a religious framework which seemed suited to adapt to other cultures, to evolve new practices, and to universalize Buddhism.

History[link]

The Tiantai teaching was first brought to Japan by the Chinese monk (鑑眞 Jp: Ganjin) in the middle of the 8th century, in what became the short-lived Ritsu school, but it was not widely accepted. In 805, the Japanese monk Saichō (最澄; also called Dengyō Daishi 伝教大師) returned from China with new Tiantai texts and made the temple that he had built on Mt. Hiei (比叡山), Enryaku-ji (延暦寺), a center for the study and practice of what became Japanese Tendai.

Philosophically, the Tendai school did not deviate substantially from the beliefs that had been created by the Tiantai school in China. However, what Saichō transmitted from China was not exclusively Tiantai, but also included Zen (禅, trad. 禪), esoteric Mikkyō (密教), and Vinaya School (戒律) elements. The tendency to include a range of teachings became more marked in the doctrines of Saichō's successors, such as Ennin (圓仁) and Enchin (圓珍). 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: the Sammon, or Mountain Group who followed Ennin, and the Jimon or River Group who followed Enchin.

A priest from the Japanese Tendai school of Buddhism

The Tendai sect flourished under the patronage of the imperial family and nobility in Japan, particularly the Fujiwara clan; in 794, the Imperial capital was moved to Kyoto. Tendai Buddhism became the dominant form of main-stream Buddhism in Japan for many years, and gave rise to most of the developments in later Japanese Buddhism. Nichiren, Hōnen, Shinran, and Dōgen—all famous thinkers in non-Tendai schools of Japanese Buddhism—were all initially trained as Tendai monks. Japanese Buddhism was dominated by the Tendai school to a much greater degree than Chinese Buddhism was by its forebearer, the Tiantai.

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. During the Kamakura Period, the Tendai school used its patronage to try to oppose the growth of rival factions—particularly the Nichiren school, which began to grow in power among the merchant middle class, and the Pure Land school, which eventually came to claim the loyalty of many of the poorer classes. Enryaku-ji, the temple complex on Mt. Hiei, became a sprawling center of power, attended not only by ascetic monks, but also by brigades of warrior monks (sōhei) 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 Mt. 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 was later rebuilt, and continues to serve as the head temple of the Tendai school today.

Tendai doctrine[link]

Tendai Buddhism has several philosophical insights which allow for the reconciliation of Buddhist doctrine with aspects of Japanese culture such as Shinto and traditional aesthetics. It is rooted in the idea, fundamental to Mahayana Buddhism, that Buddha-hood, the capability to attain enlightenment, is intrinsic in all things. Also central to Mahayana 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 is is the expression of Dharma. For Tendai, the ultimate expression of Dharma is the Lotus Sutra. Therefore, the fleeting nature of all sense experiences consists in the Buddha's preaching of the doctrine of Lotus Sutra. The existence and experience of all unenlightened beings is fundamentally equivalent and undistinguishable from the teachings of the Lotus Sutra.

The Doctrine of Original Enlightenment (Japanese: hongaku shiso)[link]

Stone (2003: p. 3) holds that:

In the early decades of the twentieth century, Buddhologist Shimaji Daito (1875-1927) introduced to the Japanese academic world a new interpretive category, which he called "original enlightenment thought" (Jpn. hongaku shiso). By this term he meant, in general, those strands of Buddhist thought, most prominent in East Asia and especially in Japan, that regard 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. More specifically, Shimaji used "original enlightenment thought" to designate the intellectual mainstream of medieval Japanese Tendai Buddhism. In this medieval Tendai context, "original enlightenment thought" denotes an array of doctrines and concepts associated with the proposition that all beings are enlightened inherently. 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 is the ordinary worldling. Indeed, the whole phenomenal world is the primordially enlightened Tathagata.^[2]

Tendai and Esoteric Buddhism[link]

One of the adaptations by the Tendai school was the introduction of esoteric ritual (Mikkyō) into Tendai Buddhism, which was later named Taimitsu by Ennin. Eventually, according to Tendai Taimitsu doctrine, the esoteric rituals came to be considered of equal importance with the exoteric teachings of the Lotus Sutra. Therefore, by chanting Mantras, maintaining Mudras, or performing certain meditations, one is able to see that the sense experiences are the teachings of Buddha, have faith that one is inherently an enlightened being, and one can attain enlightnenment within this very body.

The origins of Taimitsu are found in China, similar to the lineage that Kūkai encountered in his visit to China during the Tang Dynasty, and Saichō's disciples were encouraged to study under Kūkai.^[3] As a result, Tendai esoteric ritual bears much in common with the explicitly Vajrayana tradition of Shingon Buddhist ritual, though the underlying doctrines may differ somewhat.

Tendai and Shinto[link]

Tendai doctrine allowed Japanese Buddhists to reconcile Buddhist teachings with the native religion of Japan, Shinto, and with traditional Japanese aesthetics. In the case of Shinto, the difficulty is the reconciliation of the pantheon of Japanese gods, as well as with the myriad spirits associated with places, shrines or objects, with the Buddhist doctrine that one should not concern oneself with any religious practice save the pursuit of enlightenment. However, priests of the Tendai sect argued that Kami are simply representations of the truth of universal buddhahood that descend into the world to help mankind. Thus, they were seen as equivalent with Buddhas. This doctrine, however, regards Kami as more sacred. While Buddhas represent the possibility of attaining enlightentment through many lifetimes of work and devotion to Dharma, Kami are seen to be manifest representations of universal buddhahood. They exemplify the doctrine that all things are inherently enlightened and that it is possible for a person of sufficient religious faculties to attain enlightenment instantly within this very body.^{[citation needed]}. Those Kami that Shinto regards as violent or antagonistic to mankind are considered as simply supernatural beings that are violent and evil.

Tendai and Japanese Aesthetics[link]

The Buddha taught a Middle Way between the extremes of sensual indulgence and self-mortification. In the context of the Four Noble Truths this meant ceasing the craving (Tanha) of worldly desire and attachment, thus putting an end to suffering (Dukkha). So in Early Buddhism the emphasis, especially for monks and nuns, was on avoiding activities that might arouse worldly desires. Buddhist art and poetry focused on overtly Buddhist themes. This tendency toward renunciation created a potential conflict with mainstream culture in China and Japan when Buddhism was introduced. Shedding worldly pleasures and attachments might seem to require that such flowers of culture as poetry, literature, and visual arts be given up. However, later Mahayana views developed a different emphasis. By claiming that the phenomenal world is not distinct from Dharma, Tendai doctrine allows for the reconciliation of beauty and aesthetics with Buddhist teachings. Things are to be seen just as they are, as expressions of Dharma. Poetry, instead of being a potential distraction, now in fact can lead to enlightenment. Contemplation of poetry, provided that it is done in the context of Tendai doctrine, is simply contemplation of Dharma. This same thing can be said of other forms of art. Therefore, it is possible to construct an aesthetic that is not in conflict with Buddhism.

Notable Tendai scholars[link]

In the history of Tendai school, a number of notable monks have contributed to Tendai thought and administration of Mt. Hiei:

• Saichō - Founder.
• Ennin - Saicho's successor, the first to try to merge esoteric practices with exoteric Tendai School theories (this merger is now known as "Taimitsu"), as well as promote nembutsu.
• Enchin - Gishin (Saicho's disciple)'s successor, junior to Ennin. The first to successfully assimilate esoteric buddhism to Tendai, and a notable administrator as well.
• Annen - Henjō (Ennin's disciple)'s successor, junior to Enchin. An influential thinker who's known having finalized the assimilation of esoteric and exoteric buddhism within Tendai School.
• Ryōgen - Annen's successor, and skilled politician who helped ally the Tendai School with the Fujiwara clan.

See also[link]

• Tiantai Buddhism, the Chinese sect that Tendai developed from
• Nichiren Buddhism, which developed the Tendai emphasis on the Lotus Sutra into a distinctive Japanese Buddhist school
• Enryaku-ji, the headquarter of Tendai Buddhism on Mount Hiei.

Notes[link]

References[link]

• Brook Ziporyn, Tiantai School in Encyclopedia of Buddhism, Robert E. Buswell, Ed., McMillan USA, New York, NY, 2004. ISBN 0-02-865910-4.
• Stone Jacqueline Original Enlightenment and the Transformation of Medieval Japanese Buddhism, University of Hawaii Press, Honolulu, HI, 1999 ISBN 0-8248-2026-6.
• Chappell, David W. (1987). 'Is Tendai Buddhism Relevant to the Modern World?' in Japanese Journal of Religious Studies 1987 14/2-3. Source: [3]; accessed: Saturday August 16, 2008

External links[link]

• Tendai Buddhism (holding page)
• A History of Tendai lineages up through the end of the Heian Period
• Digital Dictionary of Buddhism (log in with userID "guest")
• Tendai Buddhist Institute - Tendai-shu New York Betsuin
• California Tendai Monastery - Tendai temple in rural California
• Tendai Buddhism in Europe - Tendai Sangha based in Denmark
• Great River Ekayana Sangha - Tendai Sangha based in Washington, DC area
• Blue Lotus Assembly - Syncretic group claiming Tendai influence
• Tendai Buddhist Sangha of Australia - Tendai Sangha based in Australia

Tendai Mtawarira

Full name	Tendai Mtawarira
Date of birth	(1985-08-01) 1 August 1985 (age 26)
Place of birth	Harare, Zimbabwe
Height	1.88 m (6 ft 2 in)
Weight	116 kg (256 lb; 18 st 4 lb)
School	Peterhouse Group of Boarding Schools, Marondera
Occupation(s)	Professional rugby player
Rugby union career
Playing career
Position	Prop
Provincial/State sides
Years	Club / team	Caps	(points)
2007–	Sharks	36	(15)
correct as of 20 May 2012.
Super Rugby
Years	Club / team	Caps	(points)
2007–	Sharks	70	(0)
correct as of 20 May 2012.
National team(s)
Years	Club / team	Caps	(points)
2008–	South Africa	32	(10) [1]

Tendai "Beast" Mtawarira (born 1 August 1985 in Harare, Zimbabwe) is a Zimbabwean-born South African rugby union player for the Sharks in the Super Rugby competition. Mtawarira, a prop, is fondly known by friends and fans as "The Beast". Roars of "Beast" are shouted by spectators and fans of the Natal Sharks team whenever Mtawarira attains possession of the ball or makes a big tackle. Mtawarira was selected as part of the South African National Rugby Union team and made his debut playing against Wales in a test match on the 14th of June 2008. The following week, on the 21st of June 2008, Mtawarira scored a try against Italy as well as winning the 'Man of the Match' award.

He attended Peterhouse Group of Boarding Schools in Marondera in Zimbabwe, along with fellow Springbok player Brian Mujati. Notably, despite living in South Africa and representing the country internationally, Mtawarira was a Zimbabwean national until late June 2010;^[2][3] he qualified for South Africa by three years' residency, as allowed under International Rugby Board rules.

Background[link]

Mtawarira attended Churchill Boys High School for 5 years before being given a full scholarship to Peterhouse. At the age of 15, while at Churchill, he was spotted by legendary Zimbabwean Coach Joey Muwadzuri who invited him to join the Under 19 side at the National Schools Festival. Later that year Coach Joey invited him to be part of Cats and Dogs Rugby Academy Team that won the National Seniors 7's tournament. He played with Stars Dan Hondo,Pete Benade,Tonderai "Kawaza" Chavhanga, among many others. Despite his young age he used his strength and will to learn to tread with the bigger boys. He also represented Zimbabwe in the under 19 age group.

After a fantastic 2008 Super 14 season with the Sharks it was apparent that he had fantastic potential and his speed would be beneficial with the new rules (ELV's).

He was then selected in the Springbok squad and at first received limited game time. Later on he had the opportunity to be a reserve during the test against the Wallabies in Perth. Once he came on his impact was significant and had two long distance runs with the ball. He went on to be a part of the starting lineup in all the subsequent Tri-nations tests.

British and Irish Lions Tour[link]

The highlight of Mtawarira's career to date came in the first test of the British and Irish Lions Tour in 2009. Scrumming against Phil Vickery, Mtawarira dominated his more experienced opponent, leading to Vickery being substituted after 45 minutes, and a man-of-the-match award for Mtawarira.^[4] However, he conceded several penalties in the second test when playing opposite Welsh prop Adam Jones. Similarly, in the third test, Mtawarira was largely ineffectual in the scrum, with the returning Vickery, and replacement John Hayes, subduing him up front.

Citizenship controversy and resolution[link]

Although Mtawarira was fully eligible to play for South Africa under IRB rules, his Zimbabwean nationality was a sticking point in 2009 and 2010. South Africa has a policy of only allowing its nationals to represent the country, although it has been somewhat flexible; the South African Rugby Union (SARU) officially cleared him to play with the Boks in the November 2009 Tests, after receiving clearance from the country's sports minister Makhenkesi Stofile.^[5]

More recently, his citizenship was a minor political issue in the country. In January 2010, Buthana Komphela, an ANC member of the National Assembly and chair of its sports committee, publicly threatened to charge the SARU with "illegally" fielding Mtawarira and have him deported to Zimbabwe.^[6] Shortly after the threat, Mtawarira told the Sunday Independent,

Later in the year, the South African government reaffirmed its policy that only South African nationals would be allowed to represent the country in international competition, which made Mtawarira unavailable for selection to the Springboks in the June Tests; by that time, his application for South African citizenship had been tied up in red tape. On 25 June 2010, the SARU announced that Minister of Home Affairs Nkosazana Dlamini-Zuma had granted Mtawarira's request for South African citizenship. The immediate effect was to make him eligible for selection in the 2010 Tri Nations.^[3]

References[link]

1. ^ http://www.scrum.com/statsguru/rugby/player/16022.html?class=1;template=results;type=player
2. ^ "Tendai Mtawarira cleared to tour with Springboks" (Press release). South African Rugby Union. 2009-11-07. http://www.sarugby.co.za/newsarticle.aspx?newsid=322462&leagueid=&fixturescatid=&resultscatid=&vidcatid=&piccat=&statscatid=&statsteam=&newscat=. Retrieved 2009-11-08. 
3. ^ ^{a b} "Tendai Mtawarira Available for Springbok Selection" (Press release). South African Rugby Union. 2010-06-25. http://www.sarugby.co.za/newsarticle.aspx?newsid=356947. Retrieved 2010-06-25. 
4. ^ http://www.sport24.co.za/Content/Rugby/LionsinSA/954/a1f59e03c372451383416bc140af64d1/21-06-2009%2004-06/Beast_roars_into_Bok_folklore
5. ^ Rees, Paul (2010-01-12). "Senior South African politician wants Tendai Mtawarira to be deported". guardian.co.uk. http://www.guardian.co.uk/sport/2010/jan/12/south-africa-tendai-mtawarira-deport. Retrieved 2010-02-16. 
6. ^ Gerretsen, Bronwyn (2010-01-12). "Threat to deport 'the Beast'". Independent Online. http://www.iol.co.za/index.php?art_id=vn20100112042554511C125720. Retrieved 2010-02-16. 
7. ^ Greenaway, Mike (2010-01-17). "Green and gold flows in Beast's blood". Independent Online. http://www.iol.co.za/index.php?set_id=6&click_id=4&art_id=vn20100117092733268C609812. Retrieved 2010-02-16. 

External links[link]

• Sharks profile
• SA Rugby profile
• Genslin Springbok profile
• itsrugby.co.uk profile

Shinran (親鸞)
Shinran's "Portrait of Anjo" at Honganji in Kyoto, Japan.
School	Jōdo Shinshū Buddhism
Personal
Born	(1173-05-21)May 21, 1173 Kyoto, Japan
Died	January 16, 1263(1263-01-16) (aged 89) Kyoto, Japan
Senior posting
Title	Founder of Jōdo Shinshū Buddhism
Religious career
Teacher	Hōnen

Shinran (親鸞^?, May 21, 1173 – January 16, 1263)^[1][2] was a Japanese Buddhist monk, who was born in Hino (now a part of Fushimi, Kyoto) at the turbulent close of the Heian Period and lived during the Kamakura Period. Shinran was a pupil of Hōnen and the founder of what ultimately became the Jōdo Shinshū sect in Japan.

Biography[link]

Shinran was born on May 21, 1173 to Lord and Lady Arinori, a branch of the Fujiwara clan, and was given the name Matsuwakamaro. Early in Shinran's life his parents both died, so in 1181, Shinran's uncle entered him into Shoren-in temple near present-day Maruyama Park in Kyoto at age 9. He then practiced at Mt. Hiei for the next 20 years of his life. Letters between his wife and daughter indicate that he was a Tendai dōsō (堂僧^?, "hall monk"). Because of his devotion to the practices of the Lotus Sutra on Mt. Hiei, he became known as "the prodigy of Mt. Hiei."

According to his own account to his wife Eshinni (whose letters are preserved at the Hongan-ji), in frustration at his own failures as a monk and at obtaining enlightenment, he took a retreat at the temple of Rokkaku-dō. There, while engaged in intense practice, he experienced a vision in which Avalokitesvara appeared to him as Prince Shōtoku, directing Shinran to another disillusioned Tendai monk named Hōnen.^[3] In 1201, Shinran met Hōnen and became his disciple. During his first year under Honen's guidance, at the age of 29, Shinran attained enlightenment, or salvation through Amida's Vow. Though the two only knew each other for a few years, Hōnen entrusted Shinran with a copy of his secret work, the Senchakushū. However his precise status amongst Honen's followers is unclear as in the Seven Article Pledge, signed by Honen's followers in 1204, Shinran's signature appears near the middle among less-intimate disciples.^[4]

In 1207, The Buddhist establishment in Kyoto persuaded the military to impose a nembutsu ban, after an incident involving two other disciples of Hōnen, who were subsequently executed. Hōnen and Shinran were exiled, with Shinran being sent to Echigo Province (contemporary Niigata Prefecture). They never met each other again. Hōnen would die later in Kyoto in 1212.^[1]

Although Shinran was critical of the motivations that ultimately lead to the exile, and the disruption of Hōnen's practice community, the exile itself proved to be a critical turning point in Shinran's religious life. Having been stripped of his monastic name, he renamed himself Gutoku or "foolish, bald-headed one," coming to understand himself as neither monk nor layman. While in exile, Shinran sought to continue the work of Hōnen and spread the doctrine of salvation through Amida Buddha's compassion, as expressed through the nembutsu practice, however in time his teachings diverged from Hōnen enough that later followers would use the term Jōdo Shinshū or "True [Essence of the] Pure Land Sect", as opposed to Jōdo-shū or "Pure Land Sect".

Shinran married his wife, Eshinni, and had six children with her. His eldest son, Zenran, returned to Echigo promising to resolve conflicts there but instead attempted to establish a new sect of his own, claiming to have received special teachings from Shinran.^[3] After Shinran wrote a stern letter warning Zenran, who refused, Zenran was disowned and his heretical sect collapsed.

Five years after being exiled in Echigo, in 1211, the nembutsu ban was lifted and Shinran was pardoned though he chose not to return to Kyoto at that time. Instead, Shinran left for an area known as Inada, a small area in Kantō just north of Tokyo. In 1224 Shinran authored his most significant text, Kyogyoshinsho, which is a series of selections and commentaries on Buddhist sutras supporting the new Pure Land Buddhist movement, and establishing a doctrinal lineage with Buddhists thinkers in India and China. In 1234 Shinran left the Kantō area and returned to Kyoto, with his daughter Kakushinni, where he died in the year 1263 at the age of 90.^[1] Kakushinni was instrumental in maintaining the mausoleum, and passing on his teachings, with her descendants ultimately becoming the Monshu, or head of the Honganji Temples built around the Mausoleum.

Timeline[link]

• 1173 Shinran is born
• 1175 Hōnen founds the Jōdo-shū sect
• 1181 Shinran becomes a monk
• 1201 Shinran becomes a disciple of Hōnen and leaves Mt. Hiei
• 1207 The nembutsu ban and Shinran's exile
• 1211 Shinran is pardoned
• 1212 Hōnen passes away in Kyoto & Shinran goes to Kantō
• 1224 (?) Shinran authors Kyogyoshinsho
• 1234 (?) Shinran goes back to Kyoto
• 1256 Shinran disowns his son Zenran
• 1263 Shinran dies in Kyoto

Doctrine[link]

Essentially Shinran said that because we are all defiled by greed, hatred and delusion, we have no chance of gaining enlightenment by ourselves. Many Buddhists at that time felt that the Dharma of the Buddha had declined to such a point that people could not do it themselves anymore, a concept called mappo in Japanese, a Mahayana eschatology that claims that the ability to practice Dharma properly declines over time. Instead the Pure Land School of Buddhism encouraged its practitioners to rely on the vow of the Buddha Amitabha (Sanskrit, Amida in Japanese) to save all beings from suffering. According to three particular sutras Amitabha vowed to ensure that anyone who chanted his name would be reborn in his Pure Land of Sukhavati (Sanskrit, lit. Land of Bliss) and once there would easily be able to gain enlightenment, because they would not be hindered by the problems of day-to-day life.

Shinran's innovation in Pure Land Buddhism was to take this teaching to its logical extreme. He taught that awakening to the saving grace of Amida Buddha is the central matter. Continuous chanting of the nembutsu (namu amida butsu), is not necessary, as Hōnen, his mentor, had believed. Instead, Shinran taught his followers that the nembutsu should be said as a form of gratitude rather than a way of achieving rebirth in the Pure Land. Faith in Amida Buddha would lead to a deep spiritual awakening, called shinjin, which severs the practitioner forever from birth and death in the world of samsara, and erases karma accumulated through many rebirths. Shinran taught that the advantage of the Path of the Nembutsu can be experienced here and now. This was summed up by Shinran in the four Chinese characters of "Heizei Gojo" which means "Complete the Great Task while alive." Shinran taught that the "Great Task," or the purpose of human life, was to achieve salvation from Amida in this life. Without salvation by Amida in this life there could be no salvation after death, he taught. The arising of shinjin also assures the devotee of birth in the Pure Land, and the attainment of enlightenment there.

Another aspect of Shinran's doctrine was the emphasis on gratitude and humility. Thus, Shinran taught that it was important to be humble and thankful for one's life. This gratitude could be expressed through the nembutsu, but also through a general sense of appreciation.

Over the course of his life, Shinran read the Complete Sutras five times, and, as stated in his short book "Shoshinge" (True Faith Hymn), he came to the conclusion that Sakyamuni's appearance in this world was for the sole purpose of teaching Amida's Vow. Throughout his life Shinran let it be known that he never taught anything other than what Sakyamuni Buddha taught in the sutras.

Statue[link]

A statue of Shinran Shonin stands in Upper West Side Manhattan, in New York City. Located on Riverside Drive between 105th and 106th Streets, in front of the New York Buddhist Temple, the statue depicts Shinran in a peasant hat and sandals, holding a wooden staff, as he peers down on the sidewalk.

Although this kind of statue is often found at Jōdo Shinshū temples, the statue is notable because it survived the atomic bombing of Hiroshima, standing a little more than a mile from ground zero. It was brought to New York in 1955. The plaque calls the statue “a testimonial to the atomic bomb devastation and a symbol of lasting hope for world peace.”

Ashes[link]

On March 14, 2008, what are assumed to be some of the ash remains of Shinran were found in a small wooden statue at the Jōrakuji temple in Shimogyō-ku, Kyōto. The temple was created by Zonkaku (1290–1373), the son of Kakunyo (1270–1351), one of Shinran's great grandchildren. Records indicate that Zonkaku inherited the remains of Shinran from Kakunyo. The 24.2 cm wooden statue is identified as being from the middle of the Edo period. The remains were wrapped in paper.^[5][6]

Literature[link]

• Bloom, Alfred: The Essential Shinran: A Buddhist Path of True Entrusting, (World Wisdom) ISBN 978-1-933316-21-5
• Ducor, Jerome : Shinran, Un réformateur bouddhiste dans le Japon médiéval (col. Le Maître et le disciple); Gollion, Infolio éditions, 2008 (ISBN 978-2-88474-926-8)
• Albert Shansky: Shinran and Eshinni: A Tale of Love in Buddhist Medieval Japan, ISBN 1-4241-6301-3 (10), ISBN 978-1-4241-6301-4 (13)
• Dobbins, James C. (1989). Jodo Shinshu: Shin Buddhism in Medieval Japan. Bloomington, Illinois: Indiana University Press. 10-ISBN 0253331862/13-ISBN 9780253331861; OCLC 470742039
• Kenneth Doo Young Lee: "The Prince and the Monk: Shotoku Worship in Shinran's Buddhism", ISBN 978-0-7914-7022-0
• Kokubu, Keiji. Pauro to Shinran (Paul and Shinran). Kyoto: Hozokan, 1984. (This comparative study written in Japanese.)
• Takamori, Kentetsu; Akehashi, Daiji; Ito, Kentaro: You Were Born For A Reason, The Real Purpose Of Life (Ichimannendo Publishing, Inc. 2006) ISBN 978-0-9790471-0-7
• Takamori, Kentetsu: "Unlocking Tannisho: Shinran's Words on the Pure Land Path" (Ichimannendo Publishing, Inc 2011) ISBN 978-09790-471-52
• Ueda, Yoshifumi, and Hirota, Dennis: Shinran: An Introduction to His Thought. With Selections from the Shin Buddhism Translation Series. (Kyoto: Hongwanji International Center, 1989.)

See also[link]

• Faith in Buddhism

Notes[link]

References[link]

• Shinran: an Introduction to His Thought - by Yoshifumi Ueda & Dennis Hirota (1989, Hongwanji International Center, Kyoto)

External links[link]

• Works by Shinran at Project Gutenberg
• The Collected Works of Shinran
• Commentary on Shinran's Wasan (Hymns) in Three Volumes
• Homepage for Jodo Shinshu Hongwanji-ha Hongwanji International Center - English

v t e Japanese Buddhist Pantheon Buddhas (Nyorai-bu): Vairocana (Dainichi Nyorai) | Amoghasiddhi (Fukujoju Nyorai) | Amitābha (Amida Nyorai) | Akshobhya (Ashuku Nyorai) | Ratnasambhava (Hossho Nyorai) | Shakyamuni (Shaka Nyorai) | Bhaisajyaguru (Yakushi Nyorai) Bodhisattvas (Bosatsu-bu): Vajraparamita (Kongō-Haramitsu) | Vajrasattva (Kongosatta) | Maitreya (Miroku) | Avalokitesvara (Kannon) | Samantabhadra (Fugen) | Manjusri (Monju) | Mahapratisara (Daizuigu) | Ksitigarbha (Jizo) | Akasagarbha (Kokuzo) | Mahasthamaprapta (Seishi) Wisdom Kings (Myōō-bu) Five Wisdom Kings | Acala (Fudo-Myoo) | Rāgarāja (Aizen-Myoo) | Ucchusma (Ususama) | Hayagriva (Bato Kannon) | Mahamayuri (Kujaku-Myoo) | Yamantaka (Daiitoku) Deities (Ten-bu): Shitennō | Marici (Marishi-ten) | Mahakala (Daikokuten) | Saraswati (Benzaiten) | Brahma (Bonten) | Hotei | Jurōjin | Fukurokuju | Vaisravana (Bishamonten) | Ebisu | Ugajin Circumstantial Appearances (Suijakushin-bu): Izuna Gongen | Atago Gongen | Konpira Daigongen Religious men (Kōsō・Soshi-bu): Bodhidharma | Prince Shōtoku | Kūkai | Saichō | Dōgen Kigen |Honen | Shinran | Nichiren | Sixteen Arhats Zen | Tendaishū | Pure Land | Vajrayana | Tantrism | Shingon | Nichiren | Japanese mythology

Tendai Mzungu (born 28 February 1986) is an Australian rules footballer currently listed with the Fremantle Football Club in the Australian Football League (AFL). Of Zimbabwean descent, he was born in Melbourne, but moved to Perth at the age of nine. Mzungu represented the Perth Football Club in the West Australian Football League (WAFL) before being recruited to Fremantle at the end of the 2010 season, and made his debut for the club the following season.

Career[link]

Of Zimbabwean descent, Mzungu was born in Melbourne, and moved to Perth, Western Australia, at the age of nine. He attended Kent Street Senior High School, and played amateur football for the Trinity Aquinas Football Club.^[1] Falling into the Perth Football Club's recruitment zone in the WAFL, Mzungu made his senior debut for the club in 2006.^[2] He played 72 games over 5 years, winning the Butcher Medal Perth's best and fairest award in 2010,^[3] and polling 20 votes in the 2010 Sandover Medal.^[4]

The Fremantle Football Club obtained Mzungu in the trading period before the 2010 AFL Draft, trading their 39th selection to the new Gold Coast club, in return for Mzungu and the 44th selection,^[3] after he was pre-listed by the Gold Coast^[5] as part of the new club's entry concessions. Fremantle had originally intended to rookie list him, but decided to obtain him via a trade after his good form in the 2010 WAFL season.^[4]

Mzungu performed well for Fremantle in the 2011 NAB Cup pre-season games and was tipped to replace the injured Roger Hayden in Fremantle's backline.^[6] However, in Fremantle's final pre-season game he damaged his knee medial ligament^[7] He returned to football 10 weeks later, be selected directly to the AFL, rather than for Perth in the WAFL.^[8] His debut for Fremantle was in the Round 9 match at AAMI Stadium against Port Adelaide, which Fremantle won by 52 points. He was selected as the substitute player^[9] and only played the final quarter, replacing Hayden Ballantyne who suffered from a corked thigh (quadriceps contusion).^[10]

References[link]

External links[link]

• WAFL Player Profile and Statistics
• Tendai Mzungu's statistics from AFL Tables

James C. Rose (1913–1991) was a prominent landscape architect and author of the twentieth century. Born in rural Pennsylvania he, his mother and older sister moved to New York after his father’s death. Rose was a high school dropout, but this didn’t stop him from being accepted into Cornell University as an architecture student. Later he transferred to Harvard University as a landscape architecture major. In 1937, he was expelled because his design style didn't fit into Harvard's program. In 1938 and 1939 Rose published a series of articles containing the design experiment ideas that led to his expulsion from Harvard. He later published numerous articles and books which heavily impacted design theory and practice in the twentieth century. In 1941 Rose worked for Tuttle, Seelye, Place and Raymond in New York where he became discouraged by the limitations of large public works, and decided that working on private gardens was more suiting to his style. Despite his dislike of the institution of school, Rose would often make appearances as a guest lecturer at schools of landscape architecture and architecture. Before his death he was able to fulfill his lifelong dream of establishing a design study and landscape research center, The James Rose Center. After Rose's death in 1991 after losing a battle with cancer, he donated his home in Ridgewood to the James Rose Center.

Designs and Influences[link]

One of Rose’s first major works while employed at Tuttle, Seelye, Place and Raymond was to design a staging area to house 30,000 men at Camp Keller in New Jersey. After this experience, Rose turned his focus to working on private gardens that created an intimate relationship between human beings, nature, and architecture. His designs also created a fusion of indoor and outdoor space. Most of Rose’s later works were greatly influenced by the Japanese garden style; he even adopted the religion of Zen Buddhism. The time Rose spent in Okinawa during World War II and his many subsequent visits to Japan, nurtured his fondness for Japanese gardens. Except for his home in Ridgewood not much of Rose’s later works were documented because of his spontaneous design method. His designs were always open to improvisations; they were never finished and continuously transforming form one stage to another. His designs, like his home in Ridgewood, were works in progress. Rose applied a common theory to his designs and described them as “neither landscape nor architecture, but both; neither indoors, nor outdoors, but both.” Ridgewood is Rose's most documented design and is a clear example of his theories and how he applied them to his designs.

Social Movements[link]

James C. Rose was one of the pioneers of modernism in landscape architecture. While attending Harvard, Rose and his fellow classmates, Garrett Eckbo and Dan Kiley, rebelled against the conventional landscape theory and designs. He refused to conform to the formal style of Beaux-Arts architecture; he saw the landscapes as much more than a pastoral setting for modern buildings. Rose and his classmates fueled the social movement of modernism in Landscape architecture. They teamed up to write several articles about their cause. Through these publications in the Pencil Point magazine, now called Progressive Architecture, and other later articles and books, Rose was able to spread his view on landscape theory and design. Rose also took a stand against the emerging American suburbia and urban planning. He believed these ordered, inorganic projects were useless for domestic living and were degrading to the environment. Rose wrote about suburbia and urban planning in his first book Creative Gardens and also in several published articles.

Impact on Landscape Architecture[link]

James C. Rose's greatest impact on landscape architecture was as a catalyst for the modernism movement. His influence was spread to the populace because of the emerging power of the media. The designs he created, though wonderful and expressive of his design theories, had less of an influence on landscape architecture than the many books and articles he wrote.

Books by James Rose[link]

Rose, James C. Creative Gardens. New York: Reinhold Publishing Corporation; 1958.

Rose, James C. Gardens Make Me Laugh. Norwalk, CT: Silvermine Publishers; 1965.

Rose, James C. The Heavenly Environment. Hong Kong: New City Cultural Service, LTD; 1965.

Snow, Marc. Modern American Gardens. New York: Reinhold Publishing Corp.; 1967.

Articles by James Rose[link]

(Note: Pencil Points magazine is now Progressive Architecture.)

Rose, James C. "Are You a Plant Snob." California Arts and Architecture. April 1941; 58:30, 46.

Rose, James C. "Articulate Form in Landscape Design." Pencil Points. February 1939, 20: 98- 100. Reprinted as: Rose, James C. "Articulate Form in Landscape Design." in Modern Landscape Architecture. ed. Marc Treib. Cambridge: The MIT Press; 1991.

Rose, James C. "Bogeys in the Landscape." California Arts and Architecture. November 1940; 57: 27, 38.

Rose, James C. "Freedom in the Garden." Pencil Points. October 1938, 19: 640-644.

Rose, James C. "Freedom in the Garden." in Modern Landscape Architecture. ed. Marc Treib. Cambridge: The MIT Press; 1991.

Rose, James C. "Gardens." California Arts and Architecture. May 1940; 57.

Rose, James C. "Garden Details." California Arts and Architecture. July 1941; 58: 28-29,38-39.

Rose, James C. "The Hanging Garden." California Arts and Architecture. August 1940; 57;25, 37.

Rose, James C. "Hillside House Solves the Difficult Problem of Solar Orientation." Architectural Forum. April 1947; 86: 126-128.

Rose, James C. "House in Pasadena, California." Architectural Forum. November 1946; 85:90-93.

Rose, James C. "Idyll in Electronic Factory." Interiors. July 1963: 69-72.

Rose, James C. "Integration." Pencil Points. December 1938; 19:758-760.

Rose, James C. "Landscape Models." Pencil Points. July 1939, 20: 438-448.

Rose, James C. "Modular Gardens." Progressive Architecture. September 1947: 76-80.

Rose, James C. "My Connecticut Home and Gardens Began in Okinawa." American Home. October 1946; 36: 20-22.

Rose, James C. "1+1=5." California Arts and Architecture. June/July 1940; 57: 38, 46.

Bibliography[link]

• Rogers, Elizabeth Barlow (2001). Landscape Design; A Culturaland Architectural History,p. 454. New York: Harry N. Abrams Inc.
• "Rose, James C.". Retrieved from the Web on 10-20-2005. http://www.cartage.org.lb/en/themes/Biographies/MainBiographies/R/Rosejames/rose.htm
• The James Rose Center (2001). The James Rose Center for landscape architecture and design

research. Retrieved from the Web on 10-20-2005. http://www.jamesrosecenter.org/index.html

• Tom Turner (1998). "James Rose - biographical information." Retrieved from the Web 10-20-2005. http://www.gardenvisit.com/b/rose2.htm

External links[link]

• James Rose: landscape theorist, author, and practitioner (LandLiving.com)
• The James Rose Center