Encyclopedia of Buddhism Volume One A -L Robert E. Buswell

S HO TOKU, PRINCE
( TAISHI)
have been transmitted by the Buddha Śakyamuni to
his disciple MAHAKAŚYAPA.
SHO TOKU, PRINCE (TAISHI)
CARL BIELEFELDT
Prince Shotoku (taishi, 574–622) was a semilegendary
prince who from the earliest stages of Japanese history
has been revered as a cultural hero, as a Buddhist
patron, as a civilizing ruler, and as a Japanese incarnation
either of the Chinese TIANTAI SCHOOL monk
Huisi (Japanese, Eshi; 515–577) or of the BODHISATTVA
Avalokiteśvara. The earliest written accounts (dating
from the eighth century) credit Shotoku with mastering
Buddhism and Confucianism under the tutorage
of the Korean teachers Hyeja (Japanese, Eji) and
Kakka (Japanese, Kakuka); serving as regent for his
aunt, Suiko (r. 593–628); establishing a system of
twelve court ranks to replace ranks based on familial
status; composing a Seventeen Article Constitution that
expresses basic governmental ideals along with pious
Buddhist and Confucian sentiments; constructing statues
of the Four Heavenly Kings (shi tenno , gods of the
four directions who protect Buddhist kingdoms); as
well as lecturing on or authoring commentaries on
three MAHAYANA Buddhist scriptures: the LOTUS SU TRA
(SADDHARMAPUN D ARIKA-SU TRA; Japanese, Hokekyo ),
the Vimalaklrtinirdeśa (Yuimagyo ), and Queen Śrlmala
Su tra (Sho mangyo ). Significantly, the central figure of
the Vimalaklrti Su tra is a wise layman (like Shotoku),
and the central figure of the Queen Śrlmala Su tra is a
female ruler (like Suiko). In addition, many Buddhist
temples important in early Japanese history traditionally
have claimed Shotoku as their founding patron.
These temples include Shitennoji, Gangoji (also
known as Hokoji or Asukadera), Horyuji, Chuguji,
and countless others. These claims helped to legitimate
the strong relationship between the royal court and institutional
Buddhism throughout most of premodern
Japanese history. Moreover, reverence for Shotoku
played a significant role in the lives of many subsequent
Japanese Buddhist leaders, such as SAICHO
(767–822) and SHINRAN (1173–1263).
In modern times Shotoku has been promoted as a
paradigm of ideal Japanese virtues, especially those of
harmony (wa), nationalism, and a strong imperial rule.
The prominence afforded him by many modern textbook
accounts of ancient Japan can sometimes foster
a one-dimensional view of the complex process by
which the early Japanese state emerged.
See also: Horyuji and Todaiji; Japanese Royal Family
and Buddhism; Kingship; Nationalism and Buddhism
Bibliography
Deal, William E. “Hagiography and History: The Image of
Prince Shotoku.” In Religions of Japan in Practice, ed. George
J. Tanabe, Jr. Princeton, NJ: Princeton University Press,
1999.
Ito, Kimio. “The Invention of Wa and the Transformation of
the Image of Prince Shotoku in Modern Japan.” In Mirror
of Modernity: Invented Traditions of Modern Japan, ed.
Stephen Vlastos. Berkeley: University of California Press,
1998.
Kanaji, Isamu. “Three Stages in Shotoku Taishi’s Acceptance of
Buddhism.” Acta Asiatica (Tokyo), no. 47 (1985): 31–47.
Kusunoki, Masazumi. “The Seventeen Article Constitution of
Prince Shotoku: Its Contemporary Significance,” tr. Larry L.
Hanson. Ex Oriente (Tokyo), no. 6 (1993): 1–34.
Nishimura, Sey. “The Prince and the Pauper: The Dynamics of
a Shotoku Legend.” Monumenta Nipponica (Tokyo) 40, no.
3 (1985): 299–310.
O yama, Seiichi. Sho toku taishi to Nihonjin (Prince Shotoku and
Japanese identity). Nagoya, Japan: Fubaisha, 2001.
SHUGENDO
WILLIAM M. BODIFORD
Shugendo is a syncretistic Japanese Buddhist tradition
of mountain ASCETIC PRACTICES that incorporates elements
from shamanism, indigenous Japanese folk beliefs
concerning mountains and spirits of the dead, and
Daoist magic. The word Shugendo literally translates as
“the way of cultivating supernatural power.” Its practitioners
are known as yamabushi (those who “lie
down” in the mountains) or shugenja (ascetics, or
“those who cultivate power”). Although their role has
evolved and changed over the years, these figures were
expected to accumulate religious power by undergoing
severe ascetic practices in the mountains, such as fasting,
meditating, reciting spells or Buddhist texts, sitting
under waterfalls, gathering firewood, abstaining
from water, hanging over cliffs to “weigh” one’s sins,
retiring in solitary confinement to caves, and performing
rituals such as fire ceremonies. Shugenja then
drew on this power to provide services, such as guiding
pilgrims, performing religious rites, and demonstrating
superhuman feats like walking on fire, as well
as divination, exorcism, and prayers.
772 E NCYCLOPEDIA OF B UDDHISM