Shinran
Shinran (親鸞) | |
---|---|
Kyoto, Japan) | |
Died | January 16, 1263 Heian-kyō, Yamashiro Province | (aged 89)
Religion | Buddhism |
Spouse | Eshinni |
Children | Kakushinnhi, Zenran, others |
School | Jōdo Shinshū Buddhism |
Senior posting | |
Teacher | Hōnen |
Shinran (親鸞, May 21, 1173 – January 16, 1263)
Names
Shinran's birthname was Matsuwakamaro. In accordance with Japanese customs, he has also gone by other names, including Hanen, Shakku and Zenshin, and then finally Shinran, which was derived by combining the names of Seshin (Vasubandhu in Japanese) and Donran (Tanluan’s name in Japanese). His posthumous title was Kenshin Daishi.[3] For a while, Shinran also went by the name Fujii Yoshizane.[4] After he was disrobed, he called himself Gutoku Shinran, in a self-deprecating manner which means "stubble-haired foolish one," to denote his status as "neither a monk, nor a layperson".[citation needed]
Biography
According to traditional biographies, Shinran was born on May 21, 1173, to Lord and Lady Arinori, from a branch of the
In 1207, the Buddhist establishment in Kyoto persuaded the military to impose a
Although Shinran was critical of the motivations that ultimately led to the exile, and the disruption of Hōnen'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 (愚禿, "Foolish, bald-headed one"), coming to understand himself as neither monk nor layman. In this period, aristocratic exiles were provided land and seed and were required to take up farming, a measure designed to humiliate and humble them, which brought Shinran into the company of many of the lower social classes.[11] While in exile, Shinran sought to continue the work of Hōnen and spread the doctrine of salvation through Amida Buddha's compassion, as expressed through the nembutsu practice, however in time his teachings diverged from Hōnen enough that later followers would use the term Jōdo Shinshū or "True Essence of the Pure Land Sect", as opposed to Jōdo-shū or "Pure Land Sect".
Shinran married his wife, Eshinni, and had seven children with her.
Five years after being exiled in
Hence, from now on there shall no longer exist parental relations with you; I cease to consider you my son. I declare this resolutely to the
nembutsu in Hitachi, saying that [what they have been taught] is not my true teaching. Rumors have reached as far as Kamakurathat I have instructed you to denounce the people in Hitachi who say the nembutsu. It is deeply deplorable.
Shinran died in Kyoto the year 1263 at the age of 90.[1] Kakushinni was instrumental in maintaining the mausoleum, and passing on his teachings, with her descendants ultimately becoming the Monshu, or head of the Honganji Temples built around the Mausoleum.
Timeline
Part of a series on |
Buddhism in Japan |
---|
Doctrine
Shinran considered himself a lifelong disciple of Hōnen, in spite of their separation. According to a letter composed by his wife, Eshinni:[13]
People would say all types of things about where the master [Hōnen] might go. They would even say that he was headed for an evil rebirth (akudō). Whenever people spoke such things, [Shinran] would reply, "I am one who believes that I would even go [with him], since from realm to realm and from rebirth to rebirth I am lost already."
Hōnen's disciples were said to have been largely divided by questions arising from the need for a single invocation (nenbutsu) of Amitabha's name versus many-callings, and thereby emphasis on faith versus practice. Shinran, like Hōnen's disciple Kōsai, leaned more toward faith over practice, however he did not advocate the single-recitation teaching.[14]
While Shinran's teachings and beliefs were generally consistent with the Pure Land Buddhist movement at the time, he also had idiosyncrasies as well:
Primacy of faith
In any case Shinran, like others in Hōnen's community, felt that in the age of
Therefore, reverencing the expositions of the treatise masters and relying on the exhortations of the religious teachers, I, the Bald-Headed Fool Shinran, abandoned forever the provisional path of manifold practices and good work, and separated myself once and for all from birth in the forest of the twin śāla trees. I turned to the true path, the basis of virtue and good, and gave rise to the aspiration for birth [in the Pure Land] that is difficult to comprehend. But now I have utterly abandoned the expediency of the true path, and have converted to the ocean-like vow singled out [by Amitabha Buddha]. I have separated myself straightaway from the aspiration for birth that is difficult to comprehend, and I long to attain birth that is difficult to fathom....
In this passage, Shinran explains that he not only gave up traditional monastic practices to focus on rebirth in the Pure Land, but that in time he eventually gave up on practices related to rebirth in the Pure Land, instead relying solely on faith in the vow of Amitabha Buddha.
In the Kyōgyōshinshō, third fascicle, Shinran explores the nature of shinjitsu no shinjin (真実の信心, "true faith"), by describing it as something bestowed by Amitabha Buddha, not arising from the believer.[13] Through this endowment, faith is awakened in a person, and the recitation of the Buddha's name or nembutsu because an expression of praise or gratitude. However, this cannot occur until the believer fully entrusts themselves to Amitabha Buddha, even for a moment. Once this state of faith is bestowed, one is assured of rebirth in the Pure Land, and ultimately enlightenment. Shinran cautions though:[13]
True faith necessarily entails Amida's name, but Amida's name does not necessarily entail faith, [which is derived] from the power of [Amida's] vow.
Further, once a follower has awakened to this deep faith, one should live life as an expression of gratitude, follow moral conduct and fulfill one's social obligations.[14] As one's faith in Amida deepens, Shinran articulated ten spiritual benefits that develop: Protected by unseen divine beings (myoshu goji), Possessed of the supreme virtue (shitoku gusoku), Having evil turned into good (tenaku jyozen), Protected by all Buddhas (shobutsu gonen), Praised by all Buddhas (shobutsu shyosan), Protected by the Buddha's spiritual light (shinko jogo), Having much joy in mind (shinta kangi), Acknowledging His benevolence and repaying it (chion hotoku), Always practicing the Great Compassion (jyogyo daihi), Entering the Rightly-Established Group (shojyoju ni iru).[15]
Amitabha Buddha and the Pure Land
The last three fascicles of the Kyōgyōshinshō delve into the nature of Amitabha Buddha and the Pure Land. The Pure Land is treated as a temporary refuge whereby one can attain enlightenment, and then return to this world to lead and teach others as a bodhisattva. Elsewhere, Shinran is quoted in the Tannishō (歎異抄, "Lamentation of Divergences") as saying:[16][17]
浄土の慈悲といふは、念仏して、いそぎ仏になりて、大慈大悲心をもて、おもふがごとく衆生を利益するをいふべきなり。
Jōdo no jihi to iu wa, nenbutsu shite, isogi hotoke ni narite, daiji-daihi-shin wo mote, omou ga gotoku shujō wo riyaku suru wo iu beki nari.
The compassion in the Path of Pure Land is to quickly attain Buddhahood, saying the nembutsu, and with the true heart of compassion and love save all beings completely as we desire.
On the nature of Amitabha Buddha, Shinran stated that in their true form, both the Buddha and the Pure Land are beyond comprehension, but due to people's ignorance and attachments they can only perceive Amitabha in terms of his physical form described in the sutras, as well as the layout of the Pure Land.[13] If one attains true faith, then upon rebirth in the Pure Land, one can perceive their true form. However, if one's faith is incomplete, or they continue to rely on their own efforts, then they will be reborn in the outer regions of the Pure Land, and will still perceive Amitabha Buddha through physical forms until eventually attaining true faith and proceeding further.
Shinran's definition of Amitabha Buddha as the absolute, equating the Pure Land with Nirvana itself, therefore differed somewhat from traditional interpretations of the Pure Land in Buddhist scripture.[13]
Age of Dharma decline
Shinran's interpretation of the
Shinran felt that this decline was inevitable, that Japan was already 600 years into age of Dharma Decline, and that people were no longer capable of maintaining Buddhist practice, let alone enlightenment. Thus, only the vow of Amitabha Buddha to save all beings could be relied upon.
Other religious practices
Shinran acknowledged the religious practices of Japan outside the Buddhist tradition, including Shinto
Cultural legacy
A statue of Shinran Shonin stands in Upper West Side Manhattan, in New York City on Riverside Drive between 105th and 106th Streets, in front of the New York Buddhist Church. The statue depicts Shinran in a peasant hat and sandals, holding a wooden staff, as he peers down at the sidewalk.
Although this kind of statue is very common and often found at Jōdo Shinshū temples, this particular statue is notable because it survived the atomic bombing of Hiroshima, standing a little more than a mile from ground zero. It was brought to New York in 1955. The plaque calls the statue "a testimonial to the atomic bomb devastation and a symbol of lasting hope for world peace."[19]
Shinran's life was the subject of the 1987 film Shinran: Path to Purity, directed by Rentarō Mikuni (in his directorial debut, based on his own novel)[20] and starring Junkyu Moriyama as Shinran. The film won the Jury Prize at the 1987 Cannes Film Festival.[21]
On March 14, 2008, what are assumed to be some of the ash remains of Shinran were found in a small wooden statue at the Jōrakuji temple in Shimogyō-ku, Kyōto. The temple was created by Zonkaku (1290–1373), the son of Kakunyo (1270–1351), one of Shinran's great grandchildren. Records indicate that Zonkaku inherited the remains of Shinran from Kakunyo. The 24.2 cm wooden statue is identified as being from the middle of the Edo period. The remains were wrapped in paper.[22]
In March 2011, manga artist Takehiko Inoue created large ink paintings on twelve folding screens, displayed at the East Hongan Temple in Kyoto. The illustrations on the panels include Shinran and Hōnen leading a group of Heian era commoners on one set of screens and Shinran seated with a bird on the other set.[23]
See also
Notes
- ^ ISBN 0-8248-2028-2
- ^ The Life and Works of Shinran Shonin
- ^ "Shinran | Japanese Buddhist philosopher | Britannica".
- ^ Young Man Shinran: A Reappraisal of Shinran's life. Takamichi Takshataka, Wilfrid Laurier Press, page 2
- ISBN 978-1933316215.
- doi:10.1163/156852768x00011. Archived from the original on 2011-06-11.)
{{cite journal}}
: CS1 maint: bot: original URL status unknown (link - ^ Nishi HonganjiHomepage
- ISBN 0-253-33186-2.
- ^ Bowring, Richard. Religious Traditions of Japan: 500-1600. Cambridge: Cambridge University Press, 2005. 247.
- ISBN 9780691157863.
- ISBN 9780889205864.
- ^ "Uncollected Letters, Collected Works of Shinran". Retrieved 2016-01-12.
- ^ ISBN 0253331862.
- ^ ISBN 488363342X.
- ^ "ten_benefits". web.mit.edu. Retrieved 2019-08-19.
- ^ "The TANNISHO: Chapters I to X". Retrieved 2015-06-30.
- ^ "歎異抄の世界" (in Japanese). Retrieved 2015-06-30.
- ISBN 9780226412351.
- ^ "Shinran Statue Manhattan, New York Hiroshima survivor on Riverside Drive". atlasobscura.com. Atlas Obscura. June 24, 2011. Retrieved May 18, 2023.
- ^ "親鸞 白い道". Agency for Cultural Affairs 映画情報システム. Retrieved 2 November 2019.
- ^ "Festival de Cannes: Shinran: Path to Purity". festival-cannes.com. Retrieved 2009-07-19.
- Asahi Shimbun. 14 March 2008. Archived from the originalon 2008-03-16. Retrieved 2008-03-15.
- ^ Stimson, Eric (November 1, 2015). "Slam Dunk's Takehiko Inoue's Buddhist Folding Screen on Display". animenewsnetwork.com. Anime News Network. Retrieved May 18, 2023.
Further reading
- ISBN 978-1-933316-21-5
- Ducor, Jerome : Shinran, Un réformateur bouddhiste dans le Japon médiéval (col. Le Maître et le disciple); Gollion, Infolio éditions, 2008 (ISBN 978-2-88474-926-8)
- Albert Shansky: Shinran and Eshinni: A Tale of Love in Buddhist Medieval Japan, ISBN 978-1-4241-6301-4(13)
- ISBN 9780253331861; OCLC 470742039
- Dobbins, James C. (1990). "The Biography of Shinran: Apotheosis of a Japanese Buddhist Visionary", History of Religions 30 (2), 179–196
- Kenneth Doo Young Lee: "The Prince and the Monk: Shotoku Worship in Shinran's Buddhism", ISBN 978-0-7914-7022-0
- Kokubu, Keiji. Pauro to Shinran (Paul and Shinran). Kyoto: Hozokan, 1984. (This comparative study written in Japanese.)
- Shigaraki, Takamaro: A Life of Awakening: The Heart of the Shin Buddhist Path. Translation by David Matsumoto. Hozokan Publishing, Kyoto, 2005
- Shinran Shonin, Hisao Inagaki (trans): Kyōgyōshinshō: On Teaching, Practice, Faith, and Enlightenment, Berkeley: Numata Center for Buddhist Translation and Research, 2003. ISBN 1-886439-16-8
- Takamori, Kentetsu; Akehashi, Daiji; Ito, Kentaro: "You Were Born for a Reason: The Real Purpose Of Life Archived 2018-08-06 at the ISBN 978-0-9790471-0-7
- Takamori, Kentetsu: Unlocking Tannisho: Shinran's Words on the Pure Land Path (Ichimannendo Publishing, Inc 2011) ISBN 978-09790-471-52
- Ueda, Yoshifumi, and Hirota, Dennis: Shinran: An Introduction to His Thought. With Selections from the Shin Buddhism Translation Series. (Kyoto: Hongwanji International Center, 1989.)
- S. Yamabe and L. Adams Beck (trans). Buddhist Psalms of Shinran Shonin, London: John Murray 1921 (e-book)
- Sokusui Murakami (2001). "Joy of Shinran: Rethinking the Traditional Shinshu Views on the Concept of the Stage of Truly Settled", Pacific World Journal, Third Series, Number 3, 5-25. Archived from the original