histories of Japanese religion initiated the efforts that have culmi-
nated in this collection. My intention for this collection is not to con-
struct a new totalizing narrative but rather to displace the dominat-
ing paradigms so that the silenced and negated aspects of Buddhism
in the Kamakura era may re-emerge.

I wish to take this opportunity first of all to thank the participants
in the two panels mentioned above and the other contributors to
this collection. I particularly appreciate the patience they have shown
over the time it has taken to edit the work. I have become very aware
of just how great a trust is placed on the editor of a collected work
such as this one. Appreciation is also due to the late Michel Strick-
mann, who encouraged and supported this project in its early stages,
and to Mark Unno and Eisho Nasu for assistance with my translations.
Eisho also deserves thanks for compiling the character glossary and
for his painstaking proofreading. My thanks to Peter Gregory for his
guidance and advice, which were of great assistance throughout the
development of this project, and to my friends Carl Bielefeldt and
Bernard Faure for their encouragement and assistance. I also wish to
thank my wife for her support for this project, especially during
those times when I despaired of its ever being completed and also
for accepting my preoccupation with it when we were supposedly on
vacation.

It is my sincere hope that this work contributes to a better under-
standing and appreciation of the complexity and richness of Bud-
dhism in the Kamakura era and of Japanese Buddhism as a whole.

The abbreviation "T" will be used to indicate the item numbering in
Takakusu Junjirō et al., eds., Taishō shinshū daizōkyō; ( Tokyo: Taishō shinshū
Daizōkyo KanKūkai, 1962; reprint of 1924-1932 edition), and the number-
ing through vol. 55 in Paul Demieville et al., eds., Hōbōgirin: Fascicule Annexe
( Tokyo: Maison Franco-Japonaise, 1931).

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