The meaning behind the name Hon'Ami

[MassiveMoonHeh]

Today I learnt a thing...

 

The name Hon'ami comes from the words Myohon Amidabutsu, or more fully "Myohon Amida Buddha.” 

 

It is a combination of two distinct Japanese Buddhist concepts: 

 

Myohon (妙本), means "mystic foundation" or "wondrous truth" in general Buddhist philosophy (where Myo means mystic/wonderful and Hon means basis/root); and 

 

Amida Buddha (阿弥陀仏), the principal Buddha of the Pure Land school of Mahayana Buddhism. His name translates from Sanskrit as "Infinite Light" (Amitābha) and "Infinite Life" (Amitāyus). He is venerated for his vow to welcome all who sincerely call upon his name into a western paradise free of suffering. 

 

Hon'Ami therefore means Wondrous Truth, Infinite Life.

 

This important line of polishers have certainly provided some wondrous truths over the last 700 years, suggesting their name rings very true.

 

Now you, like me, know.

[sabiji]

@Brett,
The actual background is much more complex and would go beyond the scope of this discussion.

 

Simply put, it is customary in the Jishu sect for its leading priests to use the suffix “Ami” or just “A” (for Amida). So, Hon’ami or Hon’a, Sho’ami or Sho’a, Ze’ami or Ze’a, San’ami or Sa’a.

 

The Jishu are a sub-sect of Jodo Buddhism. Going into all the theological background here would take us too far afield. What is important to note is that the early Jishu broke away from monasteries and turned directly to the faithful in both urban and rural areas. They practiced “Nembutsu” (Namu Amida Buddsu) as itinerant priests. They also accompanied armies as chaplains, even into battle. This led to close ties with the samurai and local rulers. Another term in this context is “Doboshu,” meaning “companion.”

 

After the death of the founder, Ippen, the sect appeared to disband, but it was reformed by his disciples and returned to monasteries. One aspect of their religious practice was a dedication to scholarship and the arts. In this sense, the Jishu were the catalysts for garden art, the tea ceremony, calligraphy, Noh, and much more, all of which were studied in the dojos of their monasteries. Combined with a certain freedom to travel and connections to the powerful figures of the time, membership in the Jishu was highly desirable. Masters of various artistic disciplines were granted priestly status and the title “Ami.”

 

Some of the “Ami” artists effectively became curators and, as a result, artistic advisors—even to the shogun himself.

In this context, the Hon'ami family became experts on swords, just as the Sho'ami family was responsible for “silversmithing” (in the broadest sense), and the Ze'ami family was responsible for the No theater for the aforementioned Ashikaga shoguns.

 

Later, Zen Buddhism perfected what the Jishu had established as its foundation. And today, many art forms are known as typical Zen arts.

 

Nevertheless, the Jodo-Shu remains the Buddhist school to which the majority of Japanese people still belong.

 

[MassiveMoonHeh]

55 minutes ago, sabiji said:

@Brett,
The actual background is much more complex and would go beyond the scope of this discussion.

 

Simply put, it is customary in the Jishu sect for its leading priests to use the suffix “Ami” or just “A” (for Amida). So, Hon’ami or Hon’a, Sho’ami or Sho’a, Ze’ami or Ze’a, San’ami or Sa’a.

 

The Jishu are a sub-sect of Jodo Buddhism. Going into all the theological background here would take us too far afield. What is important to note is that the early Jishu broke away from monasteries and turned directly to the faithful in both urban and rural areas. They practiced “Nembutsu” (Namu Amida Buddsu) as itinerant priests. They also accompanied armies as chaplains, even into battle. This led to close ties with the samurai and local rulers. Another term in this context is “Doboshu,” meaning “companion.”

 

After the death of the founder, Ippen, the sect appeared to disband, but it was reformed by his disciples and returned to monasteries. One aspect of their religious practice was a dedication to scholarship and the arts. In this sense, the Jishu were the catalysts for garden art, the tea ceremony, calligraphy, Noh, and much more, all of which were studied in the dojos of their monasteries. Combined with a certain freedom to travel and connections to the powerful figures of the time, membership in the Jishu was highly desirable. Masters of various artistic disciplines were granted priestly status and the title “Ami.”

 

Some of the “Ami” artists effectively became curators and, as a result, artistic advisors—even to the shogun himself.

In this context, the Hon'ami family became experts on swords, just as the Sho'ami family was responsible for “silversmithing” (in the broadest sense), and the Ze'ami family was responsible for the No theater for the aforementioned Ashikaga shoguns.

 

Later, Zen Buddhism perfected what the Jishu had established as its foundation. And today, many art forms are known as typical Zen arts.

 

Nevertheless, the Jodo-Shu remains the Buddhist school to which the majority of Japanese people still belong.

 

That is fascinating. Thank you for sharing. I will definitely need to do more reading.

[Bugyotsuji]

Wonderful information guys.
Also we have discussed elsewhere the importance of the Hon 本 character with its various connotations.

[reinhard]

Interesting in this context also:

 

"The Sword and Samé" (ISBN 0 900 470 35 6) edited by Henri Joly and Inada Hogitaro.

Pages 127 to 132. "Honcho Gunkiko" by Arai Hakuseki can be considered a quite solid source of information.

So in all probability there was a "Mio Honami" at the times of Ashikaga Takauji.

He was said to be "a very clever judge to discriminate the age of blades, and wether genuine or imitations; besides he was a very clever polisher."

 

reinhard