The life of our founder
Shinran Shōnin
Shinran Shōnin is considered the founder of the Jōdo Shin-shū (“True Essence of Pure Land”) Buddhism. Today, he is best known by his posthumous name, “Shinran Shōnin” (Shinran, the Revered Priest) he went by several names during his lifetime, marking his changing circumstances in society.
An Auspicious Sign (Matsuwaka-maru)
He was born on May 21, 1173 into a low-ranking aristocratic family in Hino, southeast of Kyoto, Japan. Legend has it that villagers observed beautiful sights in the sky above the home where he was born. The baby boy was named Matsuwaka-maru, after the young (waka) pine tree (matsu) because they are always fresh and green.
Childhood Ordination
By the age of 8, he was orphaned, losing both his mother and father. Japan in this time was troubled by war, famine and natural disasters.
Under the care of an uncle, he entered the priesthood and was ordained at a temple located near what is now Shōren-in Temple in Higashiyama, Kyoto. He then committed himself to finding peace on the Buddhist path because of the sadness he experienced himself, as well as the suffering he observed in the world around him.
A legendary scene from his ordination describes his arrival at Shōren-in. He and his uncle arrived late in the evening, so the senior monk there suggested the tonsure (head-shaving) ceremony be held the following morning. Hearing this, Matsuwaka-maru composed a short poem:
“Like Cherry blossoms are the minds. That think there is a tomorrow,
but who can tell, there may be a tempest in the night.”
This poem expressed the urgency he felt to begin his Buddhist education, as well as the natural insight he had into Buddhist concepts such as impermanence.
Young Monk (Han’nen)
Becoming ordained, Shinran received the monastic name Han’nen and entered the monastery of Enryaku-ji on Mt. Hiei, near Kyoto. During his time as a young monk, he engaged in study and strict practices such as “constant nembutsu (thinking on Amida Buddha)” and “90 day constant circumambulation of a statue of Amida Buddha.” However, despite his unceasing efforts in these practices, his human desires became all the more apparent and he was unable to find a solution for human suffering. Therefore, after 20 years as a monastic, he descended the mountain in search of another path.
100-day Contemplation
At age 29, Shinran made a personal pilgrimage to Rokkaku-dō, a temple dedicated to Avalokiteśvara Bodhisattva (Jpn. Kan’non), built by Prince Shōtoku, a historical 6-7th century regent who heavily promoted Buddhism into the national makeup and governance of Japan. He resolved to undertake a 100-day period of seclusion and contemplation.
Prince Shōtoku was widely regarded as an incarnation of Avalokiteśvara. Shinran Shōnin held the prince in veneration throughout his life.
Guidance from a Bodhisattva
On the 95th day of his seclusion, Prince Shōtoku appeared to Shinran in a dream, which he took as a message from Avalokiteśvara Bodhisattva. The voice told him to seek a monk called Hōnen Shōnin to listen to his teaching.
Shinran had heard of Hōnen while on Mt. Hiei and of his interpretation of the nembutsu - saying Amida Buddha’s name - as a path to Buddhahood. Shinran followed these directions and visited Hōnen at Yoshimizu in Kyoto for 100 days to hear his teaching. At the end of this period, he resolved to leave his former life and practice on Mt. Hiei, and became a student of Hōnen Shōnin.
The Popularity of the nembutsu teaching (Shakkū)
Hōnen Shōnin was propounding “Simply recite the nembutsu and let yourself be saved by Amida Buddha.” During a time of plague and devastation brought on by war, the nembutsu teaching based on the Primal Vow of the Other Power of Amida Buddha brought great comfort to many.
Hōnen highly regarded Shinran Shōnin as an eminent disciple and was granted the honour of copying a major work of Hōnen titled Senjaku Hongan Nembutsu Shu (“A Collection of Passages Concerning the Nembutsu of the Best- Selected Original Vow”).
Seeing how the nembutsu as taught by Hōnen quickly spread amongst the common people, traditional Buddhist orders saw this as a threat and in the first year of the Jogen era (1207), a ban of the nembutsu teaching and practice was imposed by the Imperial Court. As a result, both Shinran Shōnin and Hōnen were stripped of their priesthood and Shinran Shōnin was exiled to Echigo (present-day Niigata prefecture) and Hōnen to Tosa (Kochi prefecture). Student and teacher would never meet again, with Hōnen Shōnin’s death in 1211, soon after both were pardoned.
Exile (Gutoku Shinran)
Banished to Echigo and stripped of his monastic status, he was given the “criminal name” of Fujii Yoshizane. However, he took the name Gutoku Shinran for himself, which literally translates as “foolish stubble-headed Shinran”. The “stubble-headed” imagery is meant to acknowledge his status as one who is dedicated to the Buddhist teachings like a shaven-headed monk, but through foolishness, allows it to grow. He describes himself as “neither monk nor lay.”
Echigo is located in the north western coast of the main island of Japan, far from the metropolitan centre of Kyoto to which he was used. As an exiled criminal in an unknown land, the Shōnin was forced to learn a totally new way of life as a farmer and labourer.
In Echigo
Despite being pardoned in 1211, Shinran Shōnin remained in Echigo, having established a family and becoming part of a community. Shinran Shōnin married Eshin-ni, a woman from a local landowning family. Together, they had 6 children, knowing that all are in the wisdom and compassion of Amida Buddha, whether married with a family or celibate.
Reflecting his status as “neither monk nor lay," he wore robes of a monk and shared Buddhist teachings with the members of the community in which he, his wife and children were a part.
Exile is lifted
Shinran Shōnin stayed in Echigo until 1214 when he and his family moved to Hidachi. They settled once again in a small village community and the Shōnin became known as a follower and teacher of the nembutsu path; anxious truth-seekers from all walks of life and all levels of society sought him for his guidance.
The Shōnin’s appreciation of the wisdom and compassion of Amida Buddha, deepened greatly as he witnessed the comfort the nembutsu brought to common people.
An encounter
Although Shinran Shōnin and the teaching of the nembutsu were well respected by many, he was reviled by some.
In one case, there was a mountain hermit who harboured deep hatred against Buddhist teachings. His contempt turned into hurtful intentions directed at Shinran Shōnin. He planned a confrontation on a mountain path that Shinran Shōnin was known to use, but the hermit could never make the encounter happen.
The hermit considered this extraordinary and decided instead to confront Shinran Shōnin at his residence. He was welcomed at the Shōnin’s home and the hermit experienced something unexpected. When the man was in the physical presence of the Shōnin, the hurtful intentions he harboured vanished. Weeping with shame, he confessed all of the hurtful and destructive feelings he harboured. Shinran Shōnin listened calmly. Seeing this, the man broke his bow and arrows, threw away his sword and changed his headgear and garments, embracing the Buddhist teachings. This man was transformed from a man full of hatred, to one who took refuge in the Buddha Dharma and aspired for birth in the Pure Land. To mark this, he was given the name Myōhō-bō by the Shōnin.
Nembutsu for all
The Shōnin lived in different locations in the Kantō region (around current-day Tokyo) for twenty years before returning to Kyoto. Whereever he settled, he actively shared the teachings and became widely known and respected. He established meeting places called dōjō (“place of enlightenment”) that were private homes of followers, or temples constructed expressly for listening to the teachings. Followers included farmers, tradespeople, members of the samurai class, as well as commoners of all identities.
Typically, temple halls of older Buddhist schools housed a large statue of a Buddha and room only for a small number of monks to perform practices. However, Shin dōjō were designed for gatherings of lay people. Shin temples and dōjō became central to those who were on the nembutsu path.
Passages Revealing the True Teaching, Practice and Realization of the Pure Land Way
Shinran Shōnin’s major work Kyōgyōshinshō (“Teaching, Practice and Realization”) is a collection of passages drawn from the Buddhist canon in Chinese, interspersed with a number of passages by the Shōnin himself, encapsulating his appreciation of the nembutsu teachings.
This work, composed in the language of Buddhist scholarship of the time (Chinese), could be comprehended only by persons trained in Buddhist study. However, reflecting the wish that the teachings be accessible to all, he also composed writings of his own in Japanese. These writings are not simplifications for a popular audience, but attempts to communicate the understanding he achieved as his religious realization matured in his old age.
Death and rebirth to the Pure land (posthumous name, Kenshin Daishi)
The last stage of his life was spent in Kyoto, accompanied by his youngest daughter, Kakushin-ni. His wife Eshin-ni had returned to her native Echigo with three of their children to oversee property she had inherited.
Although they lived separately for almost 20 years, there was no sign of estrangement, evidenced in a number of letters written between family members. The final chapter of the Shōnin’s life was one of modest living, as he and his household were supported by gifts from followers. Although he complained of failing eyesight and forgetfulness, he remained active in deepening his own spiritual awakening and producing many literary works.
In 1263, at the age of ninety, Shinran Shōnin passed to the Pure Land, tended by his daughter and surrounded by some students. It is said that the Shōnin had laid himself on his right side with his head toward the north and his face towards the west and his last action was to recite the nembutsu.
After the Shōnin’s body was cremated, his daughter Kakushin-ni organized the entombment of his ashes so that his many followers could gather, pay their respects, and express their appreciation for having encountered the nembutsu
teachings that the Shōnin worked so passionately to share.
References:
Shinran. The Essential Shinran: A Buddhist path of True Entrusting, compiled and edited by Alfred Bloom. Bloomington, Ind., World Wisdom, 2007.
Ueda, Y. and Hirota, D. Shinran: An Introduction to His Thought. Kyoto, Hongwanji International Center, 1989.