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This book is an introduction to the thought and writings of the modern Shin Buddhist thinker Yasuda Rijin (1900–1982). Part I provides background information about Yasuda’s life, the Shin Buddhist tradition on which he drew, and a short summary of major themes in his writings. Part II, the longer and more significant section of the book, contains annotated translations of a number of Yasuda’s lectures and writings ranging from the 1930s to 1972. Yasuda was associated with the Higashi Honganji or Ōtani branch of Shin Buddhism. He drew on the understanding of Shin developed by his teachers at Ōtani University, Kaneko Daiei (1881–1976) and Soga Ryōjin (1875–1971), to articulate an interpretation of Shin Buddhism that, when first developed by his teachers was seen as heretical, but today stands in the philosophical mainstream of Ōtani Shin Buddhism.
Over the years that I have worked on this volume, I have benefited from the support of many people and institutions. I could not have completed it without the aid of Ōtani University colleagues who gave so generously of their knowledge and time. This very long list includes Yasutomi Shin’ya, Kaku Takeshi, and Robert F. Rhodes, in particular, but also Higuchi Shōshin, Inoue Takami, Inui Fumio, Itō Eshin, Kigoshi Yasushi, Kuroda Shinji, Minoura Akio, Miyamoto Hirotaka, Miyashita Seiki, Ogawa Naohito, Ozawa Chiaki, Saito Ken, Tamura Akinori, Watanabe Hiromasa, Yamamoto Kazuhiko, and Michael Conway. Honda Hiroyuki, who was a disciple of Yasuda’s and who is currently director of the Shinran Buddhist Center in Tokyo, kindly responded to my many questions and provided insights into Yasuda’s thought. From time to time, many of the individuals that I have mentioned would gather at the Shin Buddhist Comprehensive Research Institute at Ōtani for long sessions in which the translations included here were critiqued. Scholars who were translating the works of other modern Shin leaders also joined these seminars. Mark L. Blum and the late Jan Van Bragt were among them, and they provided much valuable advice. Outside Ōtani, J. S. A. Elisonas and Ugo Dessi kindly read and commented on an earlier version of this study. I am deeply grateful for the knowledge of Japan, Japanese Buddhism, and the Shin tradition that all of these people shared with me. I would also like to express my sincere thanks to the several anonymous readers of the manuscript whose comments and suggestions enriched it immeasurably.
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