Shinran

Asian History Japan

SHINRAN AND DEPENDENCE ON AMIDA'S PURE GRACE

Shinran (1173-1262), entered the Buddhist priesthood at the age of nine and studied at M1. Hiei. In his late twenties, he was converted to Honen's belief in the nembutsu and in the efficacy of the original vow of Amida Buddha. When Honen was exiled to Tosa, Shinran also drew a sentence to be exiled to Echigo, the present-day Niigata on the Japan Sea side. After his pardon, he went to the Kanto region to propagate his new doctrine. He taught the simple doctrine of transcendence from ascetic discipline and dependence on Amida's pure grace, which appealed to the farmers and other common folk.

In his real life Shinran departed from the traditional monastic vow of celibacy. If salvation depended on the efficacy of Amida's original vow, then celibacy had no bearing on ultimate redemption. The fact that Shinran was able to face honestly the problems of conjugal love and the passion which could destroy the whole person and was able to find a realistic solution to these problems, probably contributed to the further success of his new doctrines.

In its simplicity, and in its advocation of faith in the efficacy of the original vow, there was none which equalled Shinran's writings. An excerpt from a letter entitled, "Doubts expressed by a believer of nembutsu in Kasama" (Document 7) reaffirms that the Tathagata would indeed meet a true believer at his deathbed to escort him to the Pure Land, thus allaying the fear of his followers who would otherwise revert to the practice of ascetic discipline. This particular letter, written when Shinran was eighty-three, testifies to the vital energy, intellectual capacity, and deep faith of the man.

The next selection (Document 8 J comes from the Tannisho, which consists of nineteen short chapters assembled from Shinran's sayings after his death by Yuien and other disciples. Here the logical consequence of the doctrine of tariki comes through very clearly in the words: If a good man can attain salvation, even more so a wicked man.?However, like Paul in his epistles, Shinran wasmindful of the fact that profession of faith was not a license for believers to engage in evil deeds. The Tannisho also includes a short passage which suggests that no matter how much one gives to a temple or to a good cause, if there is no faith, his act is in vain."

Doubts Expressed by a Believer of Nembutsu in Kasama' ?At the heart of the teaching of the True Pure Land (Shin) Sect is the differentiation between tariki (dependence on another) and jiriki (dependence on one's own power) in the basic intellect and emotion of those who seek salvation. This point was already explicated by the great teachers of India and by the founders of the Pure Land Sect in China.

First, jiriki consists of the acts of calling on the names of Buddhas otherthan Amida, and the desire to attain the basic goodness as taught by other sects, in accordance with the Karma the seekers have acquired. They rely on themselves, use their own judgment, and by their own efforts attempt to extricate their minds from the confusion of action, language and thought. Thus cleansing themselves, they hope to be born again into the Pure Land. This is what we call jiriki.

Second, tariki consists of the faith in the efficacy of the specially selected eighteenth Original Vow of the Buddha Amida which promises that salvation can be attained by the practice of nembutsu. The holy teacher Honen mentioned that since salvation is traced to the Original Vow of the Tathagata, tariki can make just, one who is unjust. When we speak of being made just, we are actually referring to the process of being justified. When a seeker is justified by his own effort, by jiriki, then that is called a scheme to attain justification. In the case of tariki, faith in the efficacy of the Original Vow insures salvation, and such a scheme becomes unnecessary. However, one may doubt that the Tathagata will come to welcome him at his deathbed to escort him to the Pure Land if he has been a wicked person. Bear in mind that man is ingrained with all evil desires, and must be regarded as a wicked one. Nor can one feel the certainty of his salvation because of the goodness of his heart. A man who depends on the scheme arising from his jiriki cannot expect to reach the True Pure Land. I have heard that any seeker who is confident of his own jiriki can attain his salvation in the periphery of the Pure Land inhabited by those who doubt the wisdom of the 'Buddhas. They profess belief in the nembutsu, but cannot eradicate their doubts, and their mentality is close to that of an unborn baby.

To fulfill his eighteenth Original Vow, Bodhisattva Dharmakara became Amida Buddha (Amitabha) and showed his countenance to his believers and gave them countless blessings.... Therefore, salvation can be attained by everyone regardless of being good or wicked, and no partiality is shown to the state of earthly desires. In describing his belief in the nembutsu which derived from the Original Vow, Genshin stated in his Ojo Yoshu, "whether walking or standing sitting or lying, never cease the practice of nembutsu for a moment." He clearly stated that all true believers can be surrounded by the light of the Amida Buddha. In this manner even though they may be unenlightened and are still troubled by their desires, they can attain their salvation in the Pure Land of Perfect Bliss. It is decreed by Shakamuni Tathagata that all can in this manner gain perfect understanding to move toward Buddhahood, According to the commentary of the venerable Shan-tao, Shakamuni, Amida and all the Buddhas are of the same mind, abiding by all sentient beings who are believers of the nembutsu, as inseparably as shadows are from the bodies. Thus, Shakamuni Tathagata rejoiced in the believers, claiming that they are his close friends. Indeed those who are blessed with this faith are the true disciples of Buddha.... They are foreordained to attain salvation in the right manner. [In the matter of gaining enlightenment], they are no different from Maitreya [the Buddha who is called the Loving One]. They attain true faith, which is followed by salvation in the Pure Land of Bliss. One must know that to gain his faith is a gift freely given by Shakamuni, Amida, and all the Buddhas. Therefore you must not speak ill of the teachings of Buddha other than Amida, or of their devotees. Nor can you deride the training they undergo to attain the basic goodness. Some people may hate and vilify the believers in the nembutsu, but it does not follow that those believers can hate and vilify them in return. Be compassionate, and of an understanding heart, as we are taught by the saints of the past. How true it is, how true it is. The grace of the Buddha is so profound that even if one finds himself at the periphery of the Pure Land and is still engulfed with confusion, he can still attain salvation in the True Land of Recompense,'' and being enlightened, become one with nirvana. This is possible because of the compassionate pleas contained in the nineteenth and twentieth vows. Indeed there is no limit to the grace of the Buddha. You must make every effort to understand the grace of Buddha. This is a great doctrine, not what my chief disciple Shoshinbo, or I, Shinran, myself try to teach you without any basis, [for it is written in the scriptures].

Seventh year of Kencho [1255], tenth month, 3rd day. Written by Shinran at the age of eighty-three.

8 From the Tannisho

(a) Salvation for the Wicked

We proclaim: "If a good man can attain Ojo, even more so a wicked man." However, most people in this world will say: "If a wicked man can attain salvation, even more so a good man.?This latter statement seems reasonable on the surface, but it is against the spirit of the belief in the efficacy of Amida's Original Vow (hongan tariki). Let me explain. The man who is depending on his own power to do good (jiriki sazen) is lacking in the aspiration to depend on another's power (tariki), and is led astray from the Original Vow of Amida Buddha. However, if he repents of his desire to depend on his own power (jiriki) and becomes solely reliant on tariki, he can then attain salvation in the True Land of Recompense.

We are encumbered by our worldly passions, and whatever religious austerities we may observe, we still cannot be freed from the cycle of birth and death. It is he, Amida Buddha, who took compassion on us of our miseries, and made his vow with the intention of bringing wicked men to attain Buddhahood. A wicked man who is cognizant of his own shortcomings, and depends on tariki is the prime object of true salvation. Therefore Shinran teaches that: "If a good man can attain salvation, even more so a wicked man."