Shinran Shonin - Buddhist Pioneer

“The Tathagata’s mind of great compassion, it necessarily becomes the truly decisive cause of attaining the fulfilled land.  The Tathagata, turning with compassion toward the ocean of living beings in pain and affliction, has given unhindered and vast pure shinjin to the ocean of sentient beings.”                                                      Shinran Shonin [1]

In the above quote I have highlighted the words “has given” to emphasize the fact that we have already received the pure shinjin or faith from the Tathagata.  The Tathagata is sometimes referred to as Nyorai 如来 in Japanese.   It is one of the terms used to describe the Buddha.  One who has come from the Truth. 

The Buddha in his/her infinite wisdom realized that in the eons of time since the historical Buddha Shakyamuni, sentient beings “lack the entrusting that is pure” and harbor “thoughts of greed and desire, anger and hatred”[2]  And with deep and pure compassion for each of us he completed the vows including the all-encompassing 18th Vow of the Nembutsu.

It is sometimes hard for us to embrace the Truth of the Buddha’s great work on our behalf.  Shinran Shonin (1173-1263) spent the better part of his life writing, talking and explaining the Truth taught by the Buddha.  Even when doubt crept into his mind, he continued to exclusively rely on the 18th Vow of the Buddha.

The Vow of Nembutsu is the most concrete expression of the Buddha’s wish to save all of us in delusion and suffering. The vow has been fulfilled and we who are fortunate enough to encounter the nembutsu, find the quick and easy way to emancipation.  Therein lies the power of the vow.

Shinran was a pioneer who went against the establishment of the Tendai monks and encouraged all to embrace the nembutsu teaching as the only path to emancipation.  

Here is the English translation of the 18th Vow.

“If when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name even ten times, should not be born there, may I not attain perfect Enlightenment.  Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.”[3]

Shinran realized that having fulfilled the vows, the Buddha has already saved us.  Shinran said of himself that he was “falsehearted and untrue without any mind of purity.  Shinran never criticized others, but only himself, saying he was a being filled with blind passion.  It is the being of blind passion that ignores the Dharma.  Shinran did not just say he was blind, but he had anxieties over the effect of his thoughts, words and actions. 

We listen to the teachings and say Namoamidabutsu to cultivate the mind and heart that realizes that everything we do, one step one smile, one frown takes effect upon my life and the life of others.  When we understand this Namoamidabutsu comes to our lips. When we recite Namoamidabutsu, it is an expression that something is taking affect upon my life, and the life of others. 

Shinran understood this and clarified it for us.  This is why on May 18th at 10:00 am, we will celebrate his birthday with our Gotane service (sect founder birthday gathering).   Our special guest speaker will be minister emeritus Reverend Kodo Umezu.  Please join us.

Gassho,

Rev. Hosei Shinseki

[1] Collected Works of Shinran, Jodo Shinshu Hongwanji-ha, Kyoto page 98

[2] ibid

[3] The Three Pure Land Sutras, Hisao Inagaki, Nagata Bunshodo, Kyoto, 1994, page 243