Wikipedia versus Encyclopedia Britannica

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The purpose of this page is to take 10 random articles from Wikipedia that have exactly equivalent articles in Encyclopedia Brittanica, and compare their contents (as extracted from June 3 through June 5, 2008), in a way that is more scientifically authentic than the "rigged" Nature news study.

Those interested in engaging in discussion about these extracted articles are welcome to contribute to our Talk page.

Random articles not matched

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  14. Keles - not found in EB.
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  18. Ford T platform - not found in EB.
  19. Coupe de France 1996-97 - not found in EB.
  20. Hyloscirtus sarampiona - not found in EB.
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Caledonia

Encyclopedia Britannica version

Caledonia: historical area of north Britain beyond Roman control, roughly corresponding to modern Scotland. It was inhabited by the tribe of Caledones (Calidones). The Romans first invaded the district under Agricola about AD 80 and later won a decisive battle at Mons Graupius. They established a legionary fortress at Inchtuthil (near Dunkeld, in Perth and Kinross district, Tayside region) as well as several auxiliary forts in strategic highland passes. But they were forced to evacuate Inchtuthil and all the sites north of the Earn River about AD 90 and all of Scotland during the rule of Trajan (AD 98–117).

Although the frontier between Roman territory and Caledonia was fixed south of the Cheviot Hills by the emperor Hadrian, the Romans subsequently pushed the frontier northward again to the Firth of Forth, building the Antonine Wall by about 144 to guard the new border. They retreated a decade later but reoccupied the wall temporarily later in the 2nd century and made temporary military occupations of regions farther to the north in 209 and 296. Excavations of the area have revealed native crannogs (lake dwellings) and weems (underground stone houses) containing Roman objects of trade.

Wikipedia version

This article is about Caledonia as a name for northern Britain. For other uses, see Caledonia (disambiguation)

Template:Wikisource1911Enc
Caledonia is the Latin name given by the Roman Empire to a northern area of the island of Great Britain. The use of the name sometimes refers specifically to the area north of the Antonine Wall. The name represents that of a Pictish tribe, the 'Caledonii', one amongst several in the region, though perhaps the dominant tribe. Their name can be found in 'Dùn Chailleann', the Scottish Gaelic word for the town of Dunkeld, and Sidh Chailleann or Schiehallion, "Fairy [hill] of the Caledonians".

The modern use of 'Caledonia' in English and Scots is as a romantic or poetic name for Scotland. 'Scotland' itself is derived from Scotia, the Latin term for Ireland, from which the Scoti peoples originated before resettling in northern Great Britain.

See also

Claude Chabrol

Encyclopedia Britannica version

Claude Chabrol: born June 24, 1930, Paris, France (photo) Claude Chabrol, 1968. Keystone motion-picture director, scenarist, and producer who was France's master of the mystery thriller.

After attending the School of Political Science at the University of Paris, he was a critic and public relations man for Twentieth Century-Fox's French office. Le Beau Serge (1958; “Handsome Serge”; Bitter Reunion), written and produced by Chabrol, was an important film of the New Wave (Nouvelle Vague), a term applied in the late 1950s to a widely diversified experimental movement in French films. That same year he wrote, directed, and produced Les Cousins (1958; The Cousins) and later directed such pictures as Les Bonnes Femmes (1960; “The Good Women”), Landru (1962; Bluebeard), Les Biches (1968; The Does), and Le Boucher (1969; The Butcher).

As the New Wave receded, Chabrol maintained a prodigious output, creating such works as Violette Nozière (1978; Violette), Le Cheval d'orgueil (1979; The Horse of Pride), Blood Relatives (1981), Poulet au vinaigre (1985; “Chicken in Vinegar”), Une Affaire de femmes (1988; Story of Women), and an adaptation (1991) of Gustave Flaubert's Madame Bovary. His critical successes at the turn of the century include La Cérémonie (1995; A Judgement in Stone), Merci pour le chocolat (2000; Nightcap), and La Fleur de mal (2003; The Flower of Evil).

Chabrol's fascination with the grotesque, his use of the irony of situation, and his commingling of tragedy and comedy reflect the strong stylistic influence of the English director Alfred Hitchcock. He was coauthor of a biography of Hitchcock in 1957.

Wikipedia version

Claude Chabrol (Template:Pronounced in French) (born June 24, 1930, Paris) is a French film director and has become well-known since his first film, Le Beau Serge (1958) for his chilling tales of murder, including Le Boucher (1970). He is credited with starting the nouvelle vague French film movement.

He was a member of the French New Wave cinema group. Chabrol and Éric Rohmer wrote Hitchcock (Paris: Éditions Universitaires, 1957) a study of the films made by director Alfred Hitchcock through the film The Wrong Man (1957).

He divorced Agnès, his first wife, to marry the actress Stéphane Audran, with whom he had a son, actor Thomas Chabrol. His third wife is Aurore Paquiss.

Filmography
Actor
External links

Template:Persondata

Jodo Shinshu (Pure Land Buddhism, on Britannica)

Encyclopedia Britannica version

Chinese (Wade–Giles romanization) Ch'ing-t'u, Pinyin Qingtu, Japanese Jodo, devotional cult of the Buddha Amitabha (“the Buddha of Infinite Light”). Known in China as O-mi-t'o-fo and in Japan as Amida, it is one of the most popular forms of Mahayana Buddhism in eastern Asia today. Pure Land schools believe that rebirth in Amitabha's Western Paradise, Sukhavati (known as the Pure Land, or Pure Realm), is ensured all those who invoke Amitabha's name with sincere devotion (nembutsu, referring to the Japanese formula of invocation, namu Amida Butsu).

The Pure Land belief is based on three Sanskrit scriptures, the Amitayus-vipasyana-sutra (“Discourse Concerning Meditation on Amitayus”) and the “larger” and “smaller” Pure Land sutras (Sukhavati-vyuha-sutras [“Description of the Western Paradise Sutras”]). These texts relate the story of the monk Dharmakara, the future Amitayus, or Amitabha, who made a series of vows that were meant to be fulfilled with the certainty of natural law when he became a buddha. The most important of these, the 18th, promised rebirth in the Pure Land to all the faithful who called upon his name, who would then remain in that beautiful land, free from pain and want, until they were ready for final Enlightenment.

In the larger Pure Land sutra, Buddha tells the story of Amitabha: many eons ago, as a monk, he learned from the 81st Buddha about the glories of innumerable Buddha Lands, whereupon he vowed to create his own Buddha Land (which he is now doing), making it 81 times more excellent than all the others and drawing into it all creatures who invoked his name. According to this sutra, in addition to calling upon Amitabha, one needs to accumulate merit and concentrate on Enlightenment. In the later, smaller Pure Land sutra, however, the Blessed Land is not a reward for good works but is accessible to anyone who invokes Amitabha at the hour of death.

In China the beginnings of the Pure Land cult can be traced back as far as the 4th century, when the scholar Hui-yüan formed a society of monks and laymen who meditated on the name of Amitabha. T'an-luan and his successors Tao-ch'o and Shan-tao systematized and spread the doctrine in the 6th and 7th centuries and are recognized as the first patriarchs of the school. In art, new emphasis was given representation of Amitabha, together with his attendant bodhisattvas Avalokitesvara and Mahasthamaprapta. It has survived as an independent sect in China and has had its beliefs accepted by many members of other Buddhist sects in that country.

The Pure Land teaching was transmitted to Japan by monks of the Tendai school but by the 12th–13th century had separated as a distinct sect, mainly through the efforts of the priest Honen, founder of the Japanese Pure Land sect. Honen believed that most men were, like himself, incapable of obtaining buddhahood on this earth through their own efforts (such as learning, good deeds, or meditation) but were dependent on Amida's help. Honen stressed the recitation of nembutsu as the one act necessary to gain admittance to the Pure Land.

Honen's disciple Shinran is regarded as the founder of the Shin, or True, sect, the largest of the Pure Land groups. According to the Shin school, faith alone is sufficient. Mere recitation of the name of Amida (as practiced by the Jodo school) is still indicative of a certain reliance on self-effort, just as are other forms of works such as doctrinal studies, austerities, meditations, and rituals. Shin interprets the continued repetition of the name as an expression of gratitude for the salvation that is assured from the very moment faith is first expressed. The school insists on exclusive devotion to Amida; the other Buddhist deities are not worshiped. The Shin sect has abandoned monastic practice, contrary to the usual Buddhist tradition.

The Jodo sect itself split up into five branches of which two are still in existence—the Chinzei, the larger of the two and often referred to simply as Jodo, and the Seizan. The Ji, or Time, sect was another variant; its name derived from the sect's rule of reciting the hymns of Shan-tao (Japanese: Zendo) six times a day.

Wikipedia version

Jōdo Shinshū|浄土真宗|"True Pure Land School", also known as Shin Buddhism, is a school of Pure Land Buddhism. It was founded by the former Tendai Japanese monk Shinran Shonin. Today, Shin Buddhism is considered the most widely practiced branch of Buddhism in Japan.

History
Shinran (Founder)

Shinran (1173-1263) lived during the late-Heian early-Kamakura period (1185-1333), a time of turmoil for Japan when the Emperor was stripped of political power by the Shoguns. Shinran's family had a high rank at the Imperial court in Kyoto, but given the times many aristocratic families were sending sons off to be Buddhist monks instead of having them participate in the Imperial government. When Shinran was nine (1181) he was sent by his uncle to Mt. Hiei, where he was ordained as a Tendai monk. Over time Shinran became disillusioned with what Buddhism in Japan had become, foreseeing a decline in the potency and practicality of the teachings espoused.

Shinran left his role as a low-ranking doso ("Practice-Hall Monk") at Mt. Hiei and undertook a 100-day retreat at Rokkakudo temple in Kyoto, where he had a dream on the 95th day. In this dream Prince Shotoku (in Japan he is sometimes regarded as an incarnation of Kannon Bosatsu) appeared to him, espousing a pathway to enlightenment through verse. Following the retreat, in 1201, Shinran left Mt. Hiei to study under Hōnen for the next six years. Hōnen (1133-1212) another ex-Tendai monk, left the tradition in 1175 to found his own sect, Jodo Shu ("Pure Land School"). From that time on, Shinran considered himself, even after exile, a devout disciple of Hōnen rather than a founder establishing his own, distinct Pure Land school.

During this period, Hōnen taught the new nembutsu-only practice to many people in Kyoto society and amassed a substantial following, but also increasingly came under criticism by the Buddhist establishment in Kyoto. Among the strongest critics was the monk, Myoe, and the temples of Enryakuji and Kofukuji. The latter continued to criticize Hōnen and his followers, even after they pledged to behave with good conduct, and to not slander other Buddhist [1].

In 1207, Hōnen's critics at Kofukuji persuaded Emperor Gotoba to proscribe Hōnen and his teachings after two of his ladies-in-waiting converted to the new faith.[1] Hōnen and his followers, among them Shinran, were forced into exile, and four of Hōnen's disciples were executed. Shinran was given a lay name, Yoshizane Fujii by the authorities but called himself Gutoku ("Stubble-headed One") instead and moved to Echigo province (today Niigata Prefecture)[2].

It was during this exile that Shinran cultivated a deeper understanding of his own beliefs, the Pure Land teachings of Hōnen. In 1210 he married Eshinni, the daughter of an aristocrat of Echigo Province. Shinran and Eshinni had several children. His eldest son, Zenran, was alleged to have started a heretical sect of Pure Land Buddhism through claims that he received special teachings from his father. Zenran demanded control of local monto (lay follower groups), but after writing a stern letter of warning, Shinran disowned him in 1256, effectively ending Zenran's legitimacy.

In 1211 the nembutsu ban was lifted and Shinran was pardoned, but by 1212 Hōnen had died in Kyoto. Shinran never saw Hōnen following their exile. In the year of Hōnen's death, Shinran set out for the Kantō area of Japan, where he established a substantial following and began committing his ideas to writing. In 1224 he wrote his most significant book, the Kyogyoshinsho ("The True Teaching, Practice, Faith and Attainment of the Pure Land"), which contained excerpts from the Three Pure Land sutras and the Nirvana Sutra along with his own commentaries[2] and the writings of the Jodo Shinshu Patriarchs whom Shinran drew inspiration from.

In 1234, at the age of sixty, Shinran left Kantō for Kyoto (Eshinni stayed in Echigo and she may have outlived Shinran by several years), where he dedicated the rest of his years to writing. It was during this time he wrote the Wasan, a collection of verses summarizing his teachings for his followers to recite. Shinran's daughter, Kakushinni, came to Kyoto with Shinran, and cared for him in his final years and his mausoleum later became Hongwanji ('The Temple of the Original Vow'). Kakushinni was instrumental in preserving Shinran's teachings after his death, and the letters she received and saved from her mother, Eshinni, provide critical biographical information regarding Shinran's earlier life. These letters are currently preserved in the Nishi Hongwanji temple in Kyoto. Shinran died at the age of 90 in 1263[2].

Revival and Formalization

Following Shinran's death, the lay Shin monto slowly spread through the Kantō and the northeastern seaboard. Shinran's descendents maintained themselves as caretakers of Shinran's gravesite and as Shin teachers, although they continued to be ordained in the Tendai School. Some of Shinran's disciples founded their own schools of Shin Buddhism, such as the Bukko-ji and Kosho-ji, in Kyoto. Early Shin Buddhism did not truly flourish until the time of Rennyo (1415-1499), who was 8th in descent from Shinran Shonin. Through his charisma and prostelytizing, Shin Buddhism was able to amass a greater following and grow in strength. In the 16th-century, during Japan's Sengoku Period the political power of Hongwanji led to several conflicts between the Hongwanji and the warlord Oda Nobunaga, culminating in a 10-year conflict over the location of the Osaka Hongwanji, which Oda Nobunaga coveted because of its strategic value. So strong did the sect become that in 1602, through mandate of the Shogun Tokugawa Ieyasu, the main temple Hongwanji in Kyoto was broken off into two sects to curb the Hongwanji's power. These two sects, the Nishi (Western) Hongwanji, and the Higashi (Eastern) Hongwanji, exist separate to this day.

During the time of Shinran Shonin, followers would gather in informal meeting houses called dojo, and had an informal liturgical structure. However, as time went on, as this lack of cohesion and structure caused Jodo Shinshu to gradually lose its identity as a distinct sect, as people began mixing other Buddhist practices with Shin ritual. One common example was the Mantra of Light popularized by Myoe and Shingon Buddhism. Other Pure Land Buddhist practices, such as the nembutsu odori or "dancing nembutsu" as practiced by the followers of Ippen and the Ji School, may have also been adopted by early Shin Buddhists. Rennyo ended these practices by formalizing much of the Jodo Shinshu ritual and liturgy, and revived the thinning community at the Hongwanji temple while asserting newfound political power. Rennyo also prosleytized widely among other Pure Land sects, and consolidated most of the smaller Shin sects. Today, there are still 10 distinct sects of Jodo Shinshu, Nishi and Higashi Hongwanji being the two largest.

Rennyo Shonin is generally credited by Shin Buddhists for reversing the stagnation of the early Jodo Shinshu community, and is considered the "Second Founder" of Jodo Shinshu. His portrait picture, along with Shinran Shonin's, are present on the onaijin (altar area) of most Jodo Shinshu temples. However, Rennyo Shonin has also been criticized by some Shin scholars for his engagement in medieval politics and his alleged divergences from Shinran's original thought.

Following the unification of Japan during the Edo Period, Jodo Shinshu Buddhism adapted, along with the other Japanese Buddhist schools, into providing memorial and funeral services for its registered members (danka seido), which was legally required by the Tokugawa shogunate in order to prevent the spread of Christianity in Japan. The danka seido system continues to exist today, although not as strictly as in the premodern period, causing Japanese Buddhism to also be labeled as "Funeral Buddhism" since it became the primary function of Buddhist temples. The Hongwanji also created an impressive academic tradition, which led to the founding of Ryukoku University in Kyoto, Japan, and formalized many of the Jodo Shinshu traditions which are still followed today. Following the Meiji Restoration and the subsequent persecution of Buddhism (haibutsu kishaku) of the late 1800s due to a revived nationalism and modernization, Jodo Shinshu managed to survive intact due to the devotion of its monto. During World War II, the Hongwanji, as with the other Japanese Buddhist schools, was compelled to support the policies of the military government and the cult of State Shinto. It subsequently apologized for its wartime actionsTemplate:Fact.

In contemporary times, Jodo Shinshu is one of the most widely followed forms of Buddhism in Japan, although like other Japanese Buddhism it faces challenges from many popular New Religious Movements (known in Japan as shin shinkyo religions, which emerged following World War II), and the growing secularization and materialism of Japanese society

All ten schools of Jodo Shinshu Buddhism will commemorate the 750th memorial of their founder, Shinran Shonin, in 2011 in Kyoto, Japan.

Doctrine/Beliefs

Shinran's thought was strongly influenced by the doctrine of Mappō, a largely Mahayana eschatology which claims humanity's ability to listen to and practice the Buddha-Dharma (the Buddhist teachings) deteriorates over time and loses effectiveness in bringing individual practitioners closer to Buddhahood. This belief was particularly widespread in early medieval China, and in Japan at the end of the Heian Period. Shinran, like his mentor Hōnen, saw the age he was living in as being a degenerate one where beings cannot hope to be able to extricate themselves from the cycle of birth and death through their own power, or jiriki (自力). For both Hōnen and Shinran, all conscious efforts towards achieving enlightenment and realizing the Bodhisattva ideal were contrived and rooted in selfish ignorance; for humans of this age are so deeply rooted in karmic evil as to be incapable of developing the truly altruistic compassion that is requisite to becoming a Bodhisattva.

Due to his awareness of human limitations, Shinran advocates reliance on tariki, or other power (他力) -- the power of Amida Buddha's made manifest in Amida Buddha's Primal Vow -- in order to attain liberation. Shin Buddhism can therefore be understood as a "practiceless practice," for there are no specific acts to be performed such as there are in the "Path of Sages" (the other Buddhist schools of the time that advocated 'jiriki' ('self-power'). In Shinran's own words, Shin Buddhism is considered the "Easy Path" because one is not compelled to perform many difficult, and often esoteric, practices in order to attain higher and higher mental states.

The basis for Shinran's thought comes from his mentor, Hōnen, who founded the related Jodo Shu sect, but in some ways Shinran diverged. For example Hōnen, like many medieval Japanese, considered Amida Buddha to be a Samboghakaya Buddha, while Shinran considered Amida to be the Dharmakaya itself, manifested as compassion.[3]

The Nembutsu

Like other Pure Land Buddhist schools, Amida is a central focus of the Buddhist practice, and Jodo Shinshu expresses this devotion through a chanting practice called the nembutsu, or "Mindfulness of the Buddha [Amida]. The nembutsu is simply reciting the phrase Namu Amida Butsu ("I take refuge in Amida Buddha"). Jodo Shinshu is not the first school of Buddhism to practice the nembutsu but it is interpreted in a new way according to Shinran Shonin. The nembutsu becomes understood as an act that expresses gratitude to Amida Buddha -- furthermore, it is evoked in the practitioner through the power of Amida's unobstructed compassion. Therefore in Shin Buddhism, the nembutsu is not considered a practice, nor does it generate karmic merit. It is simply an affirmation of one's gratitude.

Note that this is in contrast to the related Jodo Shu school which promoted a combination of repetition of the nembutsu and devotion to Amida as a means to birth in the Pure Land. It also contrasts with other Buddhist schools in China and Japan, where the nembutsu was part of a more elaborate ritual.

The Pure Land

In another departure from more traditional Pure Land schools of Buddhism, Shinran Shonin advocated that birth in the Pure Land was settled in the midst of life rather than at death. When one entrusts oneselves to Amida Buddha birth there is settled at that moment. This is equivalent to the stage of non-retrogression along the bodhisattva path, a characteristic of Mahayana Buddhism, or shinjin.

Many Pure Land Buddhist schools in the time of Shinran felt that birth in the Pure Land was a literal rebirth that occurred only upon death, and only after certain preliminary rituals. Elaborate rituals were used to guaranteed rebirth in the Pure Land, including a common practice where one's fingers were tied by strings to a painting or image of Amida Buddha. From the perspective of Jodo Shinshu such rituals actually betrayed a lack of trust in Amida Buddha, and relied on jiriki ("self-power"), rather than the tariki or "other-power" of Amida Buddha. Such rituals also favored those who could afford the time and energy to practice them or possess the necessary ritual objects, which was another obstacle for lower-class individuals. For Shinran Shonin, who closely followed the thought of the Chinese monk T'an-Luan, the Pure Land is synonymous with nirvana.

True Entrusting

The goal of the Shin path, or at least the practicer's present life, is the attainment of shinjin (信心 True Entrusting) in the Other Power of Amida. Shinjin is sometimes translated as faith but more accurately this word is translated as "True Entrusting" or simply left untranslated. To achieve shinjin is to unite one's mind with Amida through the total renunciation of self effort in attaining enlightenment; to take refuge entirely in Other Power. Shinjin arises from jinen (自然 naturalness, spontaneous working of the Vow) and cannot be achieved solely through conscious effort. One is letting go of conscious effort in a sense, and simply trusting Amida Buddha, and the nembutsu.

For Jodo Shinshu practitioners, shinjin develops over time through "deep hearing" of Amida's call of the nembutsu. Jinen also describes the way of naturalness whereby Amida's infinite light illumines and transforms the deeply rooted karmic evil of countless rebirths into good karma. It is of note that such evil karma is not destroyed but rather transformed: Shin stays within the Mahayana tradition's understanding of sunyata, or non-duality / emptiness, and understands that samsara and Nirvana are not separate. Once the practicer's mind is united with Amida and Buddha nature gifted to the practicer through shinjin, the practicer attains the state of non-retrogression, whereupon after his death it is claimed he will achieve instantaneous and effortless enlightenment. He will then return to the world as a Bodhisattva, that he may work towards the salvation of all beings.

The Tannisho

The Tannisho is a 13th century book of recorded sayings attributed to Shinran, transcribed with commentary by Yuien-bo. a disciple of Shinran. The word Tannisho is a phrase which means "A record [of the words of Shinran] set down in lamentation over departures from his [Shinran's] teaching". While it is a short text, it is one of the most popular because practitioners see Shinran in a more informal setting.

For centuries, the text was almost unknown to the majority of Shin Buddhists. In the 15th century Rennyo Shonin, Shinran's descendent, wrote of it, "This writing is an important one in our tradition. It should not be indiscriminately shown to anyone who lacks the past karmic good". Rennyo Shonin's personal copy of the Tannisho is the earliest extant copy. Kiyozawa Manshi (1863-1903) revitalized interest in the Tannisho, which indirectly helped to spawn the Dobokai Movement of 1962[2].

In the context of Japanese culture

Earlier schools of Buddhism that came to Japan, including the Tendai and Shingon sects, gained acceptance because of the way they meshed the Buddhist pantheon with the native Japanese Shinto pantheon. For example, a Shinto god could be seen as a manifestation of a bodhisattva. It is common even to this day to have Shinto shrines within the grounds of some traditional Buddhist temples.

Jōdo Shinshū, on the other hand, intentionally separated itself from the Shinto religion, and left out many superstitious practices of the day. Shinran had felt that such practices would make Jōdo Shinshū unnecessarily complicated, and would confuse the self-power found in rituals and superstition with the other-power of Amida. Other practices such as accepting donations for special blessings and prayers were similarly omitted from Jodo Shinshu.

Jōdo Shinshū traditionally had an uneasy relationship with other Buddhist schools because it discouraged virtually all traditional Buddhist practices except the nembutsu, and discouraged kami veneration. Relations were particularly hostile between the Jodo Shinshu and Nichirenshu, also known as Hokkeshu. On the other hand, newer Buddhist schools in Japan, such as Zen, tended to have a more positive relationship and occasionally shared practices, although this is still controversial. In popular lore, Rennyo Shonin was good friends with a famous Zen master at the time in Kyoto.

Jōdo Shinshū drew much of its support from lower social classes in Japan who could not devote the time or education to other esoteric Buddhist practices or merit-making activities. Famous figures such as the myokonin ("Wonderful people" - lay followers who are considered models of piety) came from the largely illiterate peasant society, yet left their mark on Japanese literature and spirituality.

Jodo Shinshu outside Japan

During the 19th century, Japanese immigrants began arriving in Hawaii, the United States, Canada, Mexico and South America (especially in Brazil). Many immigrants to North America came from regions in which Jodo Shinshu was predominant, and maintained their religious identity in their new country. The Honpa Hongwanji Mission of Hawai'i, the Buddhist Churches of America, and the Buddhist Churches of Canada are several of the oldest Buddhist organizations outside of Asia. Jodo Shinshu continues to remain relatively unknown outside the ethnic community because of the history of internment during World War II, which caused many Shin temples to focus on rebuilding the Japanese-American Shin sangha rather than encourage outreach to non-Japanese. Today, many Shinshu temples outside Japan continue to have predominantly ethnic Japanese members, although interest in Buddhism and intermarriage contribute to a more diverse community. There are also active Jodo Shinshu sanghas in the UK, Europe, Australia, and Africa, with members of diverse ethnicities.

The practice of Jodo Shinshu ritual and liturgy may be very different outside of Japan, as many temples, like ones in Hawai'i and the U.S., now use English as the primary language for Dharma talks, and there are attempts to create an English-language chanting liturgy. In the United States, Jodo Shinshu temples have also served as refuges from racial discrimination, and as places to learn about and celebrate Japanese language and culture, in addition to Buddhism.

Shin Patriarchs
Major Holidays of Observance

The following holidays are typically observed in Jodo Shinshu temples:[4]

Holiday Japanese Name Date
New Year's Day Service Gantan'e January 1
Memorial Service for Shinran Shonin Goshoki Hoonko November 28th, or January 9-16
Spring Equinox Ohigan March 17-23
Birthday of the Buddha Hanamatsuri April 8th
Birthday of Shinran Shonin Gotan'e May 20-21
Ullambana/Obon Urabon'e August 14-15
Autumnal Equinox Ohigan September 20-26
Bodhi Day Enlightenment of the Buddha Rohatsu December 8
New Year's Eve Service Joya'e December 31
Major Modern Shin Figures
See also
References
  1. ^ a b JODO SHU English
  2. ^ a b c d Popular Buddhism In Japan: Shin Buddhist Religion & Culture by Esben Andreasen / University of Hawaii Press 1998, ISBN 0-8248-2028-2
  3. ^ The Collected Works of Shinran Commentaries Notes on the Essentials of Faith Alone 1
  4. ^ http://www2.hongwanji.or.jp/english/calendar.html

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