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• INTRODUCTION: NONSENTIENTS, NATURE AND MATERIAL
     OBJECTS1
• CHAPTER 1: ECOSOPHIA AND ECOGNOSIS: BUDDHIST DOCTRINES
     OF THE NONSENTIENT7
  • The Status of Nonsentients in East Asian Buddhism7
  • Tendai Ecognosis12
    • 1. Annen and the Modalities of Plants' Salvation14
    • 2. Plants Become Buddhas: the Sōmoku hosshin shugyō jōbutsu ki
         Attributed to Ryōgen16
    • 3. Plants do not Become Buddhas: the Sanjūshika no kotogaki Attributed
          to Genshin18
    • 4. Plants as the Unconditioned: the Kankō ruijū Attributed to Chujin21
    • 5. Tendai-related Ecognosis in Other Buddhist Schools27

Shingon Ecognosis ................ :................................................................ 30 CHAP1ER 2: ECOPIETAS: lliE DISCOURSE OF 1HE NONSENTIENT AND ITS CULTURAL RAMIFICATIONS .............. · 41 The Domain ofEcopietas....................................................................... 41 Trees, Kami, and Buddhism ..... ~.... ..... ........... ....... ..... .............. ..... .......... 43 Suwa Shrine's Onbashira Ritual and the Transformation of Nature..... 57 The Revenge of the Nonsentients........................................................... 60 Soteriological Implications of Doctrines on Plants' Salvation .............. 63 CHAP1ER 3: IDEOLOGICAL EFFECTS ................................................. 69 Environmentalism and Ecological Ethics ........ ....... ... ............ ............ .... 69 Againts Tree Cutting: Environmentalism, Religion, and Ideology ........ 75 Aniniism and the Japanese Cultural Tradition....................................... 81 A Metaphor of Power ............................... :............... .............................. 85 CONCLUSION ........................................................................................... 91 BIBLIOGRAPHY ....................................................................................... 95 GENERAL INDEX ..................................................................................... 119 LIST OF ILLUSJRATIONS ....................................................................... 129

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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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