REL 444/544 Week 6 Notes

Shinran, founder of Shin Buddhism (Jpn. Jodo-Shinshu)

Dogen (1200-1253)
Myoe (1173-1262)
Shinran (1173-1262)

Shinran became founder of the Jodo Shinshu, or more simply, Shin Buddhist Sect. Myoe, as we saw last week, although often regarded as one of the old guard, shared reform-minded characteristics with some of the founders of the so-called "New Kamakura Buddhism."

Reading Notes

In the readings for this week:
1. Key Terms: Shinran's Pure Land Buddhism (Shin Buddhism)(See also, same link under "Additional Links" on course web site)
List of Key Terms in Pure Land Buddhism relevant to understanding Shinran's Shin Buddhism.
2. Mark Unno, "The Nembutsu of No-Meaning and the Problem of Genres in the Writings and Statements of Gutoku Shinran" (Course Reader, or online link)
This places Shinran's various works in the context of his overall writings, focusing on how different genres served different audiences, such as more philosophical works for learned monks and records of statements for laity. Included in this is a discussion of the Tannisho, the most well-known record of his statements which is assigned for this course. (For further examination of the significance of "no-meaning," see A. Bloom, The Essential Shinran, pp. 93-95, under "No working is true working.")
3. Taitetsu Unno, Tannisho: A Shin Buddhist Classic
This is a translation of the Tannisho, a posthumous record of Shinran's statements made by his follower Yuien. This is one of the most widely read and translated works of all of Japanese Buddhism. The first ten sections are purportedly direct quotations from Shinran. Sections XI-XVIII are Yuien's commentary interspersed with Shinran's own statements. There is a helpful afterword that explains key ideas from Shinran.
4. Mark Unno, "The Nembutsu as the Path of the Sudden Teaching" (on-line through course web site, online syllabus).
Like the Zen Buddhist master Dogen, Shinran subscribes to the teaching of "Sudden Awakening" rather than "Gradual Awakening." This paper explains the basis of Shinran's explanation of the Eighteenth Vow of Amida as the Shin Buddhist path of sudden awakening.

Guiding Questions

A. What is the meaning of these core concepts in Shinran's Shin Buddhism: blind passion, foolish being; boundless compassion, Amida Buddha; primal (or original) vow?
B. How is the oneness (nonduality) of foolish being and Amida's boundless compassion realized through the nembutsu practice of invoking the Name of Amida Buddha?
C. What does Shinran mean when he states in the Tannisho (Section III), "Even a good person attains birth in the Pure Land, how much more so the evil person"? (Hint: What are the social and philosphical implications of this statement?)
D. What are two similarities and two differences between Dogen's Zen Buddhist practice and Shinran's Shin Buddhist practice? (Hint: Explore philsophical similarities as well as differences in their social visions.)
E. What are two similarities and two differences in Myoe's Shingon Buddhist practice and Shinran's Shin Buddhist practice? (Hint: You can explore these issues in a manner similar to "D" above. Also, you might explore their views and practices related to women and gender.)