#shinran shonin

[buddhisms-theory-of-happiness]

Master Shinran calls the world in which we live "the world as fleeting and unstable as a burning house".

Just like a burning house with fire that has spread to the very eaves, life is a world of constant anxiety and uneasiness.

Because we live in such a world of "burning house", we constantly suffer from anxiety.

[infinitedonut]

Yet the great compassion, without tiring, illuminates me always.

Shinran Shonin

[namandabu]

Dharma Listening

One of the most important lessons I have learned from my experience of the Jodo Shinshu tradition is how to listen to the Dharma. I am utterly incapable of doing it properly, however. Still, when I have gleaned insight from it, it is because I could, for even a moment, truly hear what the words of the Dharma are saying.

When we read books, we are not just reading words off a page. We are conceptualizing the meanings of those words in their context on the page through our own lens. We never just read a book. We derive meaning from it by bringing our own biases to the reading.

This isn't always a bad thing. In fact, many creative authors rely on this to subvert the reader, creating an amazing story by tricking us into believing one meaning while communicating another. Authors also grapple with this problem of bringing our biases, and they become skilled at writing according to their audiences in order to facilitate a change of mind in the reader. Such twists and turns are what make reading, as well as other forms of media, fun and intellectually stimulating.

Authors who teach the Dharma must grapple with the same tendencies. And it is often difficult for new readers (like myself) to fully internalize what the author is saying because we either don't understand or don't *want* to understand what they are saying. There have been many times when I read a piece about Buddhism and simply ignored or discarded a line that doesn't suit my sensibilities. An example from Rennyo: "The mind/that even once/relies on Amida: that mind/is in accord/with the true Dharma."

This verse is from Rennyo Shonin's letters (Letter 4, Fascicle 4). It is truly a mind-boggling statement. The idea that such high attainment (being in accord with the true Dharma) is so easy (relying on Amida for a single moment) is hard to believe on its own. Yet it is at the core of Jodo Shinshu: With the one thought-moment of reliance, we are immediately saved by Amida from birth and death and are certain to be reborn in the Pure Land. So why is it so hard to believe?

When I read that line initially, I thought of...laziness. I thought of how such a view is lazy. Surely, this is a teaching for people who do not want to put in the work necessary for enlightenment, I thought to myself. And when I read it now, those thoughts still come up! However, they are also accompanied by a small joy that I have not experienced before. Even though my mind tries to scream and cry to drown the words out, I still "hear" them.

These thoughts come from a mindset that I brought to the text when reading it. In my life, people who don't want to work have been called lazy time and time again. I myself have done this, and I have also been called lazy myself. Growing up, this dichotomy of "lazy" versus "determined" was drilled into me from the cultural norm known as the "protestant work ethic." This is the attachment of value to hard work, especially concerning one's job. American folklore is filled with examples of this, from John Henry and Paul Bunyan to the myth of the self-made millionaire or billionaire in the modern day. But this is antithetical to what Rennyo is saying here, as well as other Jodo Shinshu writers going all the way back to Shinran.

Hearing these lines now, I must confess that I still struggle with this conflicting set of views. But I know that they are true. After all, the goal of a Buddha is to make others like themself: free from attachment and affliction and able to act with perfect wisdom and compassion. The best way to do that is to make a path that is so easy that anyone, regardless of capacity, could complete it. Hence, Amida realized the name and forged his vows to create this easy path.

In my mind, I'm immediately skeptical of shortcuts. And while the Jodo Shinshu path is still difficult in some ways, it is certainly easier. But here, the Buddha is saying, "Come on! I made this shortcut for you! Trust me, and you'll reach the other shore!" And I have to blame only myself and my preconceived biases for being hesitant.

Listening to the Dharma as someone new to Buddhism requires us to put aside our own views as best we can and open our minds to a new way of thinking about the world. Even if we disagree with what it is saying, we will only get the message if we can listen with an open mind. If we project our ideas onto the Dharma, we will just be reading a copy of our own thoughts. It is difficult, however, to put one's ideas aside and listen to something new with an open mind. After all, if detaching from our erroneous views were easy, then there would be no need for the many paths of Buddhism. Therefore, We should be thankful for authors who speak on the Dharma in ways that are designed to bring us to a new mode of thought from our current condition or in a way that is so plain and direct that misinterpretation becomes nearly impossible. I have found that many Jodo Shinshu figures, like Rennyo, Yuien-bo, and Shinran, fall within the latter category. As a result of reading them repeatedly, the walls of my own views are broken down by their straightforward words, which are easy to understand and digest. I cannot help but come to understand them, even when I am at the same time entrenched in my own views. This example is just one concept in Jodo Shinshu that is difficult to internalize, but I am happy to say that, little by little, I'm starting to get it.

[engagedpureland]

Shinran is safe! Although the temple was destroyed, the outdoor statue of Shinran Shonin survived the wildfire at Lahaina Hongwanji Mission. Also, at Lahaina Jodo Mission, the main image of Amida Buddha was removed and escaped with the minister and his family as they evacuated! One more bit of good news: because the bottom of the Jodo Mission pagoda was not completely destroyed, it is possible that the urns with members' ancestors' ashes survived (as they did at Lahaina Hongwanji, since the nokotsudo didn't burn down). News about the Lahaina Hokoji Shingon Mission is slower to trickle out, but at a minimum it is possible that the seven Jizo Bodhisattva statues in the outdoor shrine survived (since they are carved stone). Amid so much destruction and death, it is still wonderful to learn about the beloved treasures that persist.

[pure-land]

In Jodo Shinshu, ci sono stati molti maestri influenti che hanno contribuito alla diffusione di questi insegnamenti. Alcuni dei maestri più noti includono:

1. Shinran Shonin - il fondatore di Jodo Shinshu e autore di opere importanti come il "Kyo Gyo Shinsho".

2. Rennyo Shonin - un maestro che ha contribuito alla crescita e alla diffusione di Jodo Shinshu attraverso la sua leadership.

3. Yuien-bo - discepolo di Shinran Shonin e autore di opere filosofiche importanti.

4. Kakunyo - un maestro che ha svolto un ruolo significativo nella organizzazione e nel consolidamento della comunità Jodo Shinshu.

[outofbodytravel]

SHINRAN SHONIN – FORGOTTEN MYSTIC OF THE PURE LAND BUDDHISM

The Out-of Body Travel Foundation Journal: Issue Twenty Seven Compiled and Edited by Marilynn Hughes

[konradnews]

In 2023, "Kyoto Winter Journey" will feature special openings of 15 cultural properties in Kyoto. Courses to visit temples by sightseeing bus or cab, cultural experiences, etc.

In 2023, “Kyoto Winter Journey” will feature special openings of 15 cultural properties in Kyoto. Courses to visit temples by sightseeing bus or cab, cultural experiences, etc.

Kyoto City and Kyoto Tourism Association (DMO KYOTO), in cooperation with six JR Group companies, will launch the Destination Campaign “Kyoto Winter Journey” from January 1 to March 27, 2023. This year, the 57th exhibition will highlight the NHK Taiga Drama “What to do with Ieyasu,” which will be broadcast from January 8, and the 850th anniversary of Shinran Shonin’s birth and the 1,250th…

[true-person-of-no-rank]

[richard-st-clair]

Amida Buddha’s Many Names, by Shinran Shonin

Since attainment of Buddhahood, ten kalpas have passed; The Buddha's life indeed has no measure. Dharma-body's wheel of light pervades the dharma-realm, Shining on the blind and ignorant of the world; hence, I bow in homage. Further, Amida is called: 1 Immeasurable Light 2 True and Real Light 3 Boundless Light 4 Enlightenment of Nondiscrimination 5 Unhindered Light 6 Beyond Conception 7 Unequaled Light 8 Ultimate Shelter 9 Lord of Blazing Light 10 Great One Worthy of Offerings 11 Light of Purity 12 Light of Joy 13 Great Consolation 14 Light of Wisdom 15 Uninterrupted Light 16 Inconceivable Light 17 Inexpressible Light 18 Light that Surpasses the Sun and Moon 19 One who is without Equal 20 One of the Vast Assembly 21 Oceanlike Great Mind 22 Supremely Honored One 23 Power of Nondiscrimination 24 Power of the Great Mind 25 Inexpressible Buddha 26 Bhagavat 27 One of the Hall 28 Pure One who Broadly Grasps All Beings 29 Honored-one beyond Conceptual Understanding 30 One of the Bodhi-tree 31 Truly Immeasurable One 32 Music of Purity 33 Store of Virtues Fulfilled through the Primal Vow 34 One Imbued with Purity 35 Treasury of Virtues 36 Ultimately Honored One 37 Inconceivable Light

[tea-from-the-bodhi-tree]

My eyes being hindered by blind passions, I cannot perceive the light that grasps me; Yet the great compassion, without tiring, Illuminates me always."

Shinran Shonin (Koso Wasan 95)

[buddhisms-theory-of-happiness]

Master Shinran put his life on the line to clarify that Buddhism provides liberation for all people, including the ordinary person who cannot do ascetic practices.

This liberation, he taught, is attained with no change at all to the blind passions, since the blind passions are not the real root cause of our suffering.

Not only that, but the true target of Buddha’s compassion is precisely one who is entirely made of and constantly troubled by the blind passions.

[vajranam]

Jodo School

Jodo Shinshu

(also known as Shin Buddhism in the West)

A school of Japanese Pure Land

Jodo Shinshu (also known as Shin Buddhism in the West) is a school of Japanese Pure Land Buddhism founded by Shinran Shonin (1173-1262). This tradition emphasizes salvation through faith alone rather than relying on one’s own efforts to attain enlightenment.

The teaching is based on the Three Pure Land Sutras – The Larger Sutra of Eternal Life, The Amida Sutra and the Meditation Sutra – the primary being the Larger Sutra in which Amida Buddha made his Original Vow to save without any discrimination all sentient beings who call his Name in true faith. The essence of this faith in Shin Buddhism lies in awakening - awakening both to one’s own karmic reality as an unenlightened being and the unconditional love of Amida Buddha. These are two aspects of the same reality: true faith. Our awakening is expressed through the act of pronouncing Amida’s Name – Namu Amida Butsu – meaning “I take refuge in Amida Buddha”, which is known in this tradition as the nembutsu. The nembutsu in this form is the ‘right act’ that ensures us of birth in the PureLand and our subsequent Enlightenment. Pronouncing the name is therefore an expression of our gratitude to Amida, and to everyone and everything which has led us to encounter his saving Vow.

Amida Buddha is called The Buddha of Infinite Light and Eternal Life. Infinite Light represents wisdom illuminating the darkness of our ignorance and Eternal Life represents his compassion, for as long as there are sentient beings caught in the wheel of suffering, he will remain to bring them to his Pure Land.

Shinran Shonin named seven patriarchs who transmitted the PureLand teaching – from India: Nagarjuna (c. 150-250) and Vasubandhu (c.300-400), from China: T’an Luan (476-542), Tao-ch’o (562-645) and Shan Tao (613-681) and from Japan: Genshin (942-1017) and Honen Shonin (1133-1212). Their most important works cited by Shinran Shonin are: The Discourse on the Ten Stages (Nagarjuna), The Treatise on the Pure Land (Vasubandhu), The Commentary on the Treatise on the Pure Land (T’an Luan), Passages on the Land of Happiness (Tao-ch’o), The Exposition of the Meditation Sutra (Shan Tao), The Essentials for Birth in the Pure Land (Genshin) and Passages on the Nembutsu Chosen by Amida Buddha in His Original Vow (Honen Shonin).

Shinran Shonin encountered his master Honen at the age of 29 and it was through this encounter that he was led to an awakening of faith in Amida Buddha. Before encountering his master Shinran Shonin studied as a monk in the Tendai tradition on MountHeie, considered the epicentre of Buddhist learning at that time. Through his sincere efforts in performing the various practices, he was ultimately led to realise the shortcomings of the human condition in bringing about one’s own enlightenment. Following this realisation, he undertook a 100 day retreat at Rokkaku-do temple, where on the 95th day he was visited in a vision by Avalokitesvara Bodhisattva (in the form of Prince Shotoku), advising him to seek out Honen Shonin.

Prior to Honen Shonin, the PureLand teachings had always existed as part of, but not independent from, other traditions such as Tendai and Shingon. With the formation of the Jodo Shu school by Honen Shonin, however, emphasis was given to pronouncing the nembutsu with pure faith and setting aside all other practices. Shinran Shonin remained his follower for six years until the two were separated through exile during the oppression of the nembutsu teaching in 1207.

Another important figure in the history of Shin Buddhism is its eighth leader, Rennyo Shonin (1415-1499). During this time many divergent teachings were spreading and the school was in danger of fragmenting. As part of his propagation of the Shin Buddhist teaching, Rennyo Shonin composed a series of Letters, known as Ofumi, which were sent to Shin Buddhist temples and followers, clarifying the original teachings of Shinran Shonin. Because of this Rennyo Shonin is seen as the restorer of the tradition. These letters are still read aloud today in daily services.

Daily serviceat a Shin Buddhist temple consists of reciting the nembutsu and chanting sutras, various teachings such as Shinran Shonin’s Hymn on the Right Faith in the Nembutsu (Shoshinge) and Japanese Hymns (wasan). These services (otsutome or

gongyo) are performed not as a way of generating merit for oneself or others but with the heart of gratitude for all that has been done for us by the Buddha and those around us.

[namandabu]

Tannisho reflections: Chapter 1

The first part of the Tannisho is made up of quotes by Shinran, as recalled by Yuien-bo. This first chapter serves as an introduction to the rest by outlining the concept of other-power and its salvific effect on sentient beings and then emphasizing the universality of other-power.

In emphasizing the universality of the Primal Vow, Shinran says "We should realize that Amida's Original Vow never discriminates between the old and the young, the good and the evil and that what matters most is the heart of faith alone; for the vow was originally made for the purpose of delivering sentient beings sorely defiled by their vices and passions."

For me, I have often tried to answer the following question: Am I good, or am I evil? And it seems at first glance from Shinran's other writings that he is trying to tell me that I am evil. However, it is important to note that the teaching he is referring to is called "akunin shoki" in Japanese. In English, this means "The evil person is the intended target." In context, this means that the evil person is the target of the Primal Vow of Amida to deliver sentient beings to enlightenment. The first word, "akunin," is often translated as "evil person," but this does not do the word justice.

I will refer to the Calgary Buddhist Temple's Guide to Jodo Shinshu, found here:

http://calgary-buddhist.ab.ca/wp-content/uploads/JSGuide.pdf

On page 24, they have the following footnote: "Note: The notion of an evil person in Jodo Shinshu encompasses more than the conventional moral or ethical meaning of evil. Perhaps it refers more accurately to the notion of sentient beings who are full of kleshas or desires. Shinran Shonin often referred to himself as an evil person."

Perhaps a better translation of "akunin" would be "selfish person" because selfishness can take on forms that we mundanely consider to be both "good" and "evil." If I am moved to help someone in their time of need, is it because they need help or because I desire to help them? The answer is probably both, but the latter part reveals a form of selfish desire, even if it is wholesome. I want to help that person and gain gratification by doing so. Even if I desire nothing in return from them, I still feel good about the result of my actions. Would I take such actions if I could witness no such results? Maybe, but also maybe not. There are many causes I don't donate to and many ways to help, which I do not take advantage of. And, if I did, it would in part be for my own satisfaction, and not purely for the sake of others. Ultimately, I am more inclined to help a friend or loved one than a stranger. This reveals a selfish outlook.

Furthermore, I am no stranger to unskillful actions when they suit my own desires. Even with my (albeit sparse) knowledge regarding the Dharma, I still engage in actions that would be considered unskillful. My mind is constantly working to justify such actions to myself, and though I try to make progress in killing my bad habits, it is challenging to do.

Now, this does not mean that we should simply sit back and do nothing simply because anything we do is mixed with selfishness. Instead, it points to the attitude we should take when engaging with the world of Samsara. We should be careful in our actions, knowing they are motivated by our selfish desires. Furthermore, we should all the more entrust ourselves to the power of the Buddha, who transcends selfish desires and vows to bring us to the realization of selflessness. After all, being satisfied with our mundane goodness is not good enough. If we satisfy ourselves with our own actions, this is nothing more than stroking the ego, leading to more rebirth in Samsara. That is why the greatest good is the Nembutsu of gratitude to Amida; it comes from the mind that trusts in Amida for enlightenment in the next life and is the result of his great compassion, not our own small compassion. Stated in chapter 1:

"Therefore once faith in the Original Vow is steadfast, no other good is needed, for there is no good superior to the nenbutsu. No evil should be feared, for there is no evil powerful enough to obstruct Amida’s Original Vow."

Entrusting ourselves to the Buddha, we are able to spend our lives walking a path that ends in our enlightenment. Along the way, he makes us deeply aware of our faults and errors, deepening our trust in him and ensuring our birth in the Pure Land.

I have read many accounts by Shinshu followers who, upon entering into the Dharma, began to realize the depth of their blind passions and were thus enabled to empathize and show kindness to others more effectively. One of the effects of turning to other-power in this lifetime is deep humility, resulting in a kinder and gentler demeanor when dealing with others and when dealing with oneself. I myself have had multiple such moments of clarity into my own selfishness. These are not like the attainments brought on by self-power practice. They were gifted to me by Amida and are not my own doing. There is nothing to be proud of in them at all.

[pure-land]

Shinran - pensieri:

Shinran Shonin, il fondatore del Buddhismo Jodo Shinshu, ha lasciato una ricca eredità di scritti e insegnamenti. Ecco alcuni dei suoi pensieri:

**La fede in Amida Buddha è il solo mezzo per la salvezza.** Shinran insegnava che tutti gli esseri non possono salvarsi con i propri sforzi. Solo attraverso la fede in Amida Buddha, che fa voto di salvare tutti gli esseri, possiamo ottenere la rinascita nella Terra Pura, un luogo di pace e illuminazione.

**La fede è un dono da Amida Buddha.** Shinran credeva che la vera fede fosse un dono da Amida Buddha, non qualcosa che poteva essere generato dai propri sforzi. Questa fede è chiamata "shinjin" (fede profonda) ed è caratterizzata da una fiducia incondizionata nella compassione di Amida.

**La pratica si basa sulla gratitudine.** Shinran sottolineava l'importanza di praticare il Dharma per esprimere gratitudine per la grazia salvifica di Amida. La pratica include la recitazione del Nembutsu (il nome di Amida Buddha), studio degli insegnamenti e servizio agli altri.

***Tutti gli esseri sono uguali davanti ad Amida Buddha.** Shinran insegnava che tutte le persone, indipendentemente dal loro passato o circostanze, possono ottenere la salvezza attraverso la fede in Amida. Non ci sono distinzioni tra clero e laici, ricchi e poveri, uomini e donne.

**Viviamo nel presente con gratitudine.** Shinran incoraggiava i suoi seguaci a vivere nel presente con gratitudine per la grazia di Amida. Invece di preoccuparsi del passato o del futuro, ci esortava a concentrarci sul momento presente e ad apprezzare la bontà che ci circonda.

Questi sono solo alcuni dei molti pensieri chiave che Shinran ha condiviso nei suoi insegnamenti.

[spokanefavs]

This special service at Spokane Buddhist Temple commemorates the death of the founder of Shin Buddhism