The Spirituality of Shinran
by
Alfred Bloom,
Professor
Emeritus, University of
Hawaii
In
our contemporary time, we often hear that people are more interested in
“spirituality” than “religion.” Religion in many people’s minds involves
dogmatic, infallible or indisputable beliefs as the basis of salvation and
membership in a religious institution. We are assured of salvation through
believing the doctrines of the institution and active participation in its
programs.
Spirituality, on the other hand, rejects dogmatism. It often regards
institutional membership as secondary and emphasizes personal understanding
and individual search for meaning in life and faith, rather than ritual and
doctrine. It is generally more individualistic, avoiding commitment or
involvement. While religion is more specific in form, spirituality may
appear vague and informal.
However, I believe that spirituality can be clear and challenging and can be
combined with participation in a religious tradition. In relation to Shinran,
spirituality energizes his interpretation of Pure Land teaching which was
widely taught in all sects during his time, offering salvation through the
meritorious recitation of the Nembutsu. Wherever it was practiced in China,
Korea or Japan it also gave hope for release from suffering in this world
and the next.
Shinran’s religious experience, however, led him to re-interpret the
traditional Pure Land teachings of medieval Japan to remove
self-centeredness and egoism which focuses on individual prayers, seeking
health, wealth and spiritual protections in popular religion. He reconceived
the nature of spiritual reality based on his deep awareness of Amida Buddha
which enfolds our lives. An important characteristic of Shinran’s approach,
resulting from this awareness, was liberation from religious superstition,
oppressive fears of retribution and religious exploitation. “Shinjin
transcends the domain of maras/And manifests the path of unexcelled
emancipation.” [1] Shinran employs texts which declare that spiritual forces
in the universe protect those who take refuge in the Dharma and that
followers should not adhere to other gods. [2] Shinran never used fear to
motivate religious adherence.
Shinran’s spirituality is grounded in his sense of the non-discriminating
and universal embrace of Amida Buddha’s compassion and wisdom. In his view,
reality itself is Amida Buddha whose name means Infinite; the inconceivable,
boundless reality that is the basis of life in nature and the goal of
ultimate spiritual realization. He is not just one Buddha among many, but
rather Amida Buddha is Buddha-nature in all things; we are already Buddhas,
though we are not aware of it. True Entrusting is the activity of Buddha
nature; “Great Shinjin is itself Buddha-nature” [3]
Such
an understanding gives rise to a sense of awe, mystery, wonder and
gratefulness, which are marks of deep spirituality. In his writings Shinran
wrote of the Eternal Amida [4] beyond the limited expression of the mythic
story which describes how the Bodhisattva Dharmakara became Amida Buddha in
five eons. Amida Buddha is the Buddha from which all Buddhas are manifest.
“To praise the one Buddha, Amida, with the mind that is single/ is to praise
all the unhindered ones.” [5] Shinran broke through the boundaries of mythic
belief to see Amida, in faith, as wondrous reality shining through our lives
and world.
The
second mark of Shinran’s spirituality is his understanding of absolute Other
Power. [6] Since Amida is the totality of reality in the outer and inner
worlds, micro and macro worlds, nothing happens apart from, or separate
from, his ever-active compassion and wisdom. Hence, when he describes the
tragic events of the Contemplation Sutra in which Prince Ajatasatru murdered
his father, he viewed the people involved with the Prince also as
manifestations of Amida’s compassion. They appeared in order to instruct
people concerning the way of salvation offered by Amida Buddha. Shinran is
not sanctioning or validating such evil events, but he sees them as
revealing Amida’s intent to save all beings. [7] In relation to our
experience, he is suggesting that we look more deeply into the sorrows and
tragedies of our own existence to perceive the deeper truth working there.
Everything is an expression of Amida’s working in the world as the source of
salvation and enlightenment.
An
outcome of Shinran’s spirituality is the inclusive equality of all beings.
[8] Amida’s compassion and wisdom embrace all beings equally. Therefore,
spiritual community is a fellowship of dobo-dogyo, fellow companions and
participants in the teaching. Shinran established a new community of shared
faith and responsibility. He rejected the Confucian model, headed by a
teacher to whom the disciples are subordinated. He declared that he had not
even one disciple. [9] Shinran was responsible to his followers as they were
responsible to him as fellow companions on the path.
Shinran’s spirituality was both personal and universal. As he reflected on
the importance of the Vow of Amida, he exclaimed that “it was made for me,
Shinran, alone.” [10] While many follow traditional religion because it is
tradition, Shinran’s faith came about by a personal decision. Though Shinran
declared he never said Nembutsu once out of filial piety [11], he was not
rejecting the concern for parents and ancestors. Rather, he was highlighting
the universality of the teaching since everyone one at some time has been
our parents, brothers, sisters etc, through eons of repeated life.
Shinran’s broad spirituality afforded him an openness permitting dissent and
freedom of opinion among his disciples. After declaring the basis of his own
faith to disciples who came to question him, he declared: “It is up to you
to decide what you will believe.” [12] He never shied from a question. He
never condemned differences of view unless it was damaging the teaching.
Consequently, he would not excommunicate an errant disciple.
Shinran never claimed to have a monopoly on truth. He referred followers to
scholars when he lacked detailed information. He knew the limits of
judgment, declaring, that if he knew good and evil as Amida knew good and
evil, then he could claim full knowledge. [13] But he was a simply an
ignorant, foolish being, like everyone else. He lamented that his ego
inspired him to pose as a teacher. [14]
Finally, Shinran’s spirituality was not a private, isolated or
individualistic faith. He quoted a phrase from the Chinese teacher Shan-tao
that the true way to express one’s gratitude to the Buddha for his great
truth was to share the faith he had received with others. [15] In his
writing concerning the mind of true entrusting or faith, Shinran constantly
reiterated that faith embodies the Buddha’s compassion which aims at the
salvation of all beings. [16] Thus, Shinran’s spirituality is not a passive
feeling or sentiment, but issues in efforts to offer the teaching to others
and to make it a reality within the world.
As
Shin Buddhism struggles to find its way in the world of competing “isms” and
beliefs, it can find in Shinran’s spirituality a guideline for presenting
the teaching to people of all walks of life, while making a distinct
contribution in nurturing a renewed spirit of a liberating, open and sharing
living faith. Thank you. Namu-Amida-Butsu.
References
1. Collected Works of Shinran. (hereafter
CWS) p. 101.
2. CWS.
Kyogyoshinsho, VI, pp. 255-274; Tannisho 7.
3. Collected Works of Shinran. Hymns of the Pure Land, #94. p. 351; Notes on
‘Essentials of Faith Alone’ p. 463; Kyogyoshinsho, III, #31. p. 99; see also
p. 79; #21, p. 95.
4. kuon-jitsu-jo-butsu [j] -- a term from Tendai Buddhism for the eternity of
the Buddha based on Chapter 16 of the Lotus Sutra CWS, #55. p. 340.
5. CWS. Hymns of the Pure Land, #48, p. 336. See #88 in reference to
Sakyamuni.
6. CWS. Kyogyoshinsho. p. 93, #18.
7. CWS. Passages on the Pure
Land Way. p. 302; See
Hymns of the Pure Land. #78-#80.
8. CWS.
Kyogyoshinsho. P. 107, #51.
9. Tannisho 6.
10. Tannisho Postscript.
11. Tannisho 5
12. Tannisho 2
13. Tannisho Postscipt
14. CWS. Hymns of the Dharma-Ages, #116, p. 429.
15. CWS. Kyogyoshinsho. III, p. 120-, #94.
16. CWS. Kyogyoshinsho. III. p. 113, #66.
