SHINRAN

'Shinran'(親鸞) (May 21, 1173–November 28, 1262)^[1][2] was a Japanese Buddhist monk, who was born in Hino (now a part of Fushimi, Kyoto) at the close of the Heian Period and lived during the Kamakura Period, a time when the Shoguns lost their rule to their militaries. Shinran was a pupil of Honen and the founder of the Jodo Shinshu (or True Pure Land) sect in Japan. It was during this era that Japanese Buddhism, which had been declining into formalism for several centuries, underwent intense renewal, giving birth to new paths to enlightenment and spreading to every level of society.

Contents

Biography

Timeline

Doctrine

See also

Reference

External links

Biography

Shinran had been born as part of the aristocratic elite in Kyoto during the end of the Heian Period. Shonin's family held low positions at the imperial court. Because of all the turmoil in Japan during this period, many people in the court pursued careers as Buddhist scholar monks.^[1] In 1181, Shinran's uncle entered him into Mt. Hiei at age 9, in order for Shinran to climb the ranks of society through the religious hierarchy, rather than through marriage.
Like many famous Japanese Buddhists at the time, including Honen, Dogen, and Nichiren, Shinran had been a monk of the Tendai school of Buddhism at Mt. Hiei. Shinran studied as a low-rank monk, and later in life, he wrote how he felt very disillusioned by the convoluted, difficult practices at Mt. Hiei.
According to his own account, he had a vision in which Kannon Bosatsu appeared to him, directing Shinran to another disillusioned Tendai monk named Honen. In 1201, Shinran met Honen and became his disciple. Together, they and other disciples of Honen spread a new doctrine based on singular faith in Amida Buddha in the streets of Kyoto. In 1207, The Buddhist establishment in Kyoto persuaded the military to impose a ''nembutsu'' ban, prohibiting the teachings of Honen and Shinran from being spread about. Soon after, Honen and Shinran were exiled and Shinran wound up in Echigo (contemporary Niigata Prefecture). They never met each other again. Honen would die later in Kyoto in 1212.^[1]
Although Shinran was critical of the motivations that ultimately lead to the exile, and the disruption of Honen's practice community, the exile itself proved to be a critical turning point in Shinran's religious life. Having been stripped of his monastic name, he renamed himself ''Gutoku'' or "foolish, bald-headed one," coming to understand himself as neither monk nor layman. Confronting the religious hegemony of his time from this standpoint outside the structures of state and monastic power, Shinran worked to re-interpret the Pure Land teaching as the supreme expression and representation of the truth of Buddhism. He re-wrote commentaries by other Buddhists at the time using simple Japanese, rather than Classical Chinese, so that the peasant class could read these texts. He composed a number of hymns in simple Japanese as well.
Shinran married his wife, Eshinni, and had six children with her. This helped to maintain the new Jodo Shinshu faith. Five years after being exiled in Echigo, in 1211, the ''nembutsu'' ban was lifted and Shinran was pardoned. Shinran left for an area known as Inada, a small area in Kantō just north of Tokyo. In 1224 Shinran authored his most significant text, Kyogyoshinsho, which is a series of selections and commentaries on Buddhist sutras pertinent to Pure Land Buddhism. In 1234 Shinran left the Kantō area and returned to Kyoto, where he died in the year 1263 at the age of 90.^[1]
A portrait of Shinran can be found here.

Timeline

★ 1173 Shinran is born in Hino

★ 1175 Honen founds Jodo Shu

★ 1181 Shinran become a monk

★ 1201 Shinran becomes a disciple of Honen and leaves Mt. Hiei

★ 1207 The nembutsu ban and Shinran's exile

★ 1210 (?) Shinran marries his wife Eshinni

★ 1211 Shinran is pardoned

★ 1212 Honen passes away in Kyoto & Shinran goes to Kantō

★ 1224 Shinran authors Kyogyoshinsho

★ 1234 (?) Shinran goes back to Kyoto

★ 1256 Shinran disowns his son Zenran

★ 1262 Shinran dies in Kyoto

Doctrine

Essentially Shinran said that because we are all defiled by greed, hatred and delusion, we have no chance of gaining enlightenment by ourselves. Many Buddhists at that time felt that the Dharma of the Buddha had declined to such a point that people could not do it themselves anymore, a concept called mappo in Japanese, a Mahayana eschatology that claims that the ability to practice Dharma properly declines over time. Instead the Pure Land School of Buddhism encouraged its practitioners to rely on the vow of the Buddha Amitabha (Sanskrit, ''Amida'' in Japanese) to save all beings from suffering. According to three particular sutras Amitabha vowed to ensure that anyone who chanted his name would be reborn in his Pure Land of Sukhavati (Sanskrit, lit. Land of Bliss) and once there would easily be able to gain enlightenmnent, because they would not be hindered by the problems of day to day life.
Shinran's innovation in Pure Land Buddhism was to take this teaching to its logical extreme. He taught that awakening to the saving grace of Amida Buddha is the central matter. Continuous chanting of the nembutsu (''namu amida butsu'') , is not necessary, as Honen, his mentor, had believed. Instead, Shinran taught his followers that the nembutsu should be said as a form of gratitude rather than a way of achieving rebirth in the Pure Land. Faith in Amida Buddha would lead to a deep spiritual awakening, called ''shinjin'', which severs the practitioner forever from birth and death in the world of samsara, and erases karma accumulated through many rebirths. Shinran taught that the advantage of the Path of the Nembutsu can be experienced here and now. The arising of shinjin also assures the devotee of birth in the Pure Land, and the attainment of enlightenment there.
Another aspect of Shinran's doctrine was the emphasis on gratitude and humility. Thus, Shinran taught that it was important to be humble and thankful for one's life. This gratitude could be expressed through the nembutsu, but also through a general sense of appreciation.

See also

★ Faith in Buddhism

Reference

1. Popular Buddhism In Japan: Shin Buddhist Religion & Culture by Esben Andreasen, pp. 13,14,15,17 University of Hawaii Press 1998, ISBN 0-8248-2028-2
2. The Life and Works of Shinran Shonin
3. Popular Buddhism In Japan: Shin Buddhist Religion & Culture by Esben Andreasen, pp. 13,14,15,17 University of Hawaii Press 1998, ISBN 0-8248-2028-2
4. Popular Buddhism In Japan: Shin Buddhist Religion & Culture by Esben Andreasen, pp. 13,14,15,17 University of Hawaii Press 1998, ISBN 0-8248-2028-2
5. Popular Buddhism In Japan: Shin Buddhist Religion & Culture by Esben Andreasen, pp. 13,14,15,17 University of Hawaii Press 1998, ISBN 0-8248-2028-2


★ ''Shinran: an Introduction to His Thought'' - by Yoshifumi Ueda & Dennis Hirota (1989, Hongwanji International Center, Kyoto)

External links

★ The Official English Site of the Nishi Honganji Temple

★

★ The Collected Works of Shinran

★ The Official English Site for the Jodo Sect of Honen

★ Tendai Buddhism