Jacqueline Ilyse Stone (born June 30, 1949) is an emeritus professor of Japanese religion in the department of religion at Princeton University and a specialist in Japanese Buddhism, particularly Kamakura Buddhism, Nichiren Buddhism from medieval to modern times, and deathbed practices in Japan. Stone has been elected to the American Academy of Arts and Sciences. [1]
Stone earned a B.A. in Japanese and English from San Francisco State University in 1974. She then received an M.A. (1986) and a Ph.D. (1990) from UCLA, where she studied under William LaFleur and wrote a dissertation on problematic texts attributed to Nichiren. [2] She taught at Princeton from 1990 until her retirement on July 1, 2019. [3]
Stone has written and edited widely in English and Japanese on topics including the Lotus Sutra, medieval and modern movements in Nichiren Buddhism, historiography, death, and ideas of time and space in Japanese religions. [4]
As a teacher at Princeton University, Stone received the Graduate Mentoring Award in the Humanities (jointly with Stephen F. Teiser) in 2014 and the President's Award for Distinguished Teaching in 2018. [3] She has trained more than a dozen PhD students, many of whom now at leading Buddhist and Religious Studies programs in North America. [5]
Stone has served as president of the Society for the Study of Japanese Religions and co-chair of the Buddhism section of the American Academy of Religion. She is vice president and chief financial officer of the editorial board of the Kuroda Institute for the Study of Buddhism. She is also a member of the advisory board of the Japanese Journal of Religious Studies . [3] In 2018 she was elected to the American Academy of Arts and Sciences. [1]
Stone's first monograph, Original Enlightenment and the Transformation of Medieval Japanese Buddhism (University of Hawai’i Press, 1999), received the 2001 American Academy of Religion Award for Excellence in the Study of Religion in the Historical Studies category. [6] It is a study of hongaku thought, the notion that all beings are “originally enlightened” and simply need to realize their own Buddha nature. [7] Rather than seeing the new Kamakura schools as reacting against a moribund Tendai establishment as much previous scholarship had done, the book offers an interactive model that showing that both Tendai and Nichiren movements simultaneously and creatively worked through the problems and promise of original enlightenment or hongaku discourse. While original enlightenment thought is often seen as denying the need for practice, Stone demonstrates that medieval authors promoted a variety of practices. [6] : 190–235 Practice was not ignored; it was instead reconceptualized, often as an expression rather than a cause of awakening. [8] The book introduces a four-part paradigm for enlightenment in medieval Japan based on notions of non-linearity (liberation occurs in a moment), single condition (one practice leads to liberation), all-inclusiveness (the practice contains all of enlightenment within it), and a denial of the need to make merit or remove sin. [6] : 228–235
Her second monograph, Right Thoughts at the Last Moment: Buddhism and Deathbed Practices in Early Medieval Japan (University of Hawai’i Press, 2016), won the 2017 Toshihide Numata Book Award in Buddhism. [9] This book documents a common religious culture centered on deathbed practices that often transcend social and sectarian distinctions. [10] The book overcomes divisions in Buddhist Studies between social history and doctrinal research by showing how teachings and practice relate to one another. Stone uncovers competing logics that help define deathbed ritual including notions of karmic causality and individual responsibility, highly social discourses of merit transfer, and the idea that the deathbed moment is so powerful that it can override a lifetime of wrongdoings. It uses a range of sources including ritual manuals, Buddhist narratives, and hagiographies, many discussed in English for the first time. [11] [12] [13] [14] [15] [16]
Nichiren was a Japanese Buddhist priest and philosopher of the Kamakura period.
Nichiren Buddhism, also known as Hokkeshū, is a branch of Mahayana Buddhism based on the teachings of the 13th-century Japanese Buddhist priest Nichiren (1222–1282) and is one of the Kamakura period schools. Its teachings derive from some 300–400 extant letters and treatises either authored by or attributed to Nichiren.
Namu Myōhō Renge Kyō (南無妙法蓮華経) are Japanese words chanted within all forms of Nichiren Buddhism. In English, they mean "Devotion to the Mystic Law of the Lotus Sutra" or "Glory to the Dharma of the Lotus Sutra".
Tiantai or T'ien-t'ai is an East Asian Buddhist school of Mahāyāna Buddhism that developed in 6th-century China. Tiantai Buddhism emphasizes the "One Vehicle" (Ekayāna) doctrine derived from the Lotus Sūtra as well as Mādhyamaka philosophy, particularly as articulated in the works of the 4th patriarch Zhiyi. Brook Ziporyn, professor of ancient and medieval Chinese religion and philosophy, states that Tiantai Buddhism is "the earliest attempt at a thoroughgoing Sinitic reworking of the Indian Buddhist tradition." According to Paul Swanson, scholar of Buddhist studies, Tiantai Buddhism grew to become "one of the most influential Buddhist traditions in China and Japan."
Tendai, also known as the Tendai Lotus School is a Mahāyāna Buddhist tradition officially established in Japan in 806 by the Japanese monk Saichō. 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 the powerful Hossō school and competed with the rival Shingon school to become the most influential sect at the Imperial court.
The Lotus Sūtra is one of the most influential and venerated Buddhist Mahāyāna sūtras. It is the main scripture on which the Tiantai, Tendai, Cheontae, and Nichiren schools of Buddhism were established. It is also influential for other East Asian Buddhist schools, such as Zen. According to the British Buddhologist Paul Williams, "For many Buddhists in East Asia since early times, the Lotus Sūtra contains the final teaching of Shakyamuni Buddha—complete and sufficient for salvation." The American Buddhologist Donald S. Lopez Jr. writes that the Lotus Sūtra "is arguably the most famous of all Buddhist texts," presenting "a radical re-vision of both the Buddhist path and of the person of the Buddha."
Nianfo is a term commonly seen in Pure Land Buddhism. In the context of Pure Land practice, it generally refers to the repetition of the name of Amitābha. It is a translation of Sanskrit buddhānusmṛti.
Zhiyi also Chen De'an (陳德安), is the fourth patriarch of the Tiantai tradition of Buddhism in China. His standard title was Śramaṇa Zhiyi (沙門智顗), linking him to the broad tradition of Indian asceticism. Zhiyi is famous for being the first in the history of Chinese Buddhism to elaborate a complete, critical and systematic classification of the Buddhist teachings. He is also regarded as the first major figure to make a significant break from the Indian tradition, to form an indigenous Chinese system.
The ten realms, sometimes referred to as the ten worlds, are part of the belief of some forms of Buddhism that there are 240 conditions of life which sentient beings are subject to, and which they experience from moment to moment. The popularization of this term is often attributed to the Chinese scholar Chih-i who spoke about the "co-penetration of the ten worlds."
Gohonzon (御本尊) is a generic term for a venerated religious object in Japanese Buddhism. It may take the form of a scroll or statuary. The term gohonzon typically refers to the mainstream use of venerated objects within Nichiren Buddhism, referring to the calligraphic paper mandala inscribed by the 13th Japanese Buddhist priest Nichiren to which devotional chanting is directed.
Genshin, also known as Eshin Sōzu (恵心僧都), was the most influential of a number of scholar-monks of the Buddhist Tendai sect active during the tenth and eleventh centuries in Japan. Genshin, who was trained in both esoteric and exoteric teachings, wrote a number of treatises pertaining to the increasingly famous Pure Land Buddhism from a Tendai viewpoint, but his magnum opus, the Ōjōyōshū, had considerable influence on later Pure Land teachers such as Honen and Shinran. In spite of growing political tensions within the Tendai religious hierarchy, and despite being one of the two leading disciples of the controversial Ryogen, 18th head of the Enryakuji Temple, Genshin and a small group of fellow monks maintained a secluded community at Yokawa on Mount Hiei solely devoted toward rebirth in the Pure Land, while staying largely neutral in the conflict. He was one of the thinkers who maintained that the nembutsu ritual, which was said to induce a vision of Amida, was an important hermeneutic principle in the Buddhist doctrinal system.
The Three Ages of Buddhism, also known as the Three Ages of the Dharma, are three divisions of time following Shakyamuni Buddha's death and passing into Nirvana in East Asian Buddhism.
In Buddhism, faith refers to a serene commitment to the practice of the Buddha's teaching and trust in enlightened or highly developed beings, such as Buddhas or bodhisattvas. Buddhists usually recognize multiple objects of faith, but many are especially devoted to one in particular, such as one particular Buddha. Faith may not only be devotion to a person, but exists in relation to Buddhist concepts like the efficacy of karma and the possibility of enlightenment.
Sadāparibhūta Bodhisattva, Never Disparaging Bodhisattva, appears in Lotus Sutra Chapter 20 which describes the practices of Bodhisattva Never Disparaging, who lived in the Middle Period of the Law of the Buddha Awesome Sound King. He persevered in the face of persecution for the sake of the correct teaching, and finally attained Buddhahood. Bodhisattva Never Disparaging was Shakyamuni Buddha in one of his past lifetimes.
Prabhūtaratna, translated as Abundant Treasures or Many Treasures, is the Buddha who appears and verifies Shakyamuni's teachings in the Lotus Sutra and the Samantabhadra Meditation Sutra.
Viśiṣṭacāritra is a bodhisattva mentioned in the 15th, 21st, and 22nd chapters of the Lotus Sutra. He is one of the four great perfected bodhisattvas who attends Gautama Buddha and protects the Lotus Sutra and its devotees. The other three are Anantacaritra, Visuddhacaritra, and Supratisthitacaritra; together they make up the four great primarily evolved bodhisattvas. Viśiṣṭacāritra is also believed to represent the "true self" characteristic of buddhahood, which is the selflessness of Nirvana.
Hongaku is an East Asian Buddhist doctrine often translated as "inherent", "innate", "intrinsic" or "original" enlightenment and is the view that all sentient beings already are enlightened or awakened in some way. It is closely tied with the concept of Buddha-nature.
Kōsen-rufu (広宣流布), a phrase found in the Japanese translation of the Buddhist scripture Lotus Sutra, is informally defined to as "world peace through individual happiness." It refers to the future widespread dissemination of the Lotus Sutra.
Bodhisattvas of the Earth, also sometimes referred to as "Bodhisattvas from the Underground," "Bodhisattvas Taught by the Original Buddha," or "earth bodhisattvas," are the infinite number of bodhisattvas who, in the 15th chapter of the Lotus Sutra, emerged from a fissure in the ground. This pivotal story of the Lotus Sutra takes place during the "Ceremony in the Air" which had commenced in the 11th chapter. Later, in the 21st chapter, Shakyamuni passes on to them the responsibility to keep and propagate the Lotus Sutra in the feared future era of the Latter Day of the Law.
Stephen F. Teiser is the D. T. Suzuki Professor in Buddhist Studies and Professor of Religion at Princeton University, where he is also the Director of the Program in East Asian Studies. His scholarship is known for a broad conception of Buddhist thinking and practice, showing the interactions between Buddhism in India, China, Korea and Japan, especially in the medieval period; for the use of wide-ranging sources, not only texts and documents, but artistic and material; for a theoretical approach that builds insights from history, anthropology, literary theory, and religious studies; and for seeing Buddhism in both elite and popular contexts.