From Śākyamuni Tathāgata to Shinran Shōnin

The Great Bhagavān

There is a saying: "What is pressed becomes firm; what is revered rises high." When we revere the Bhagavān’s life, this awe deepens. Viewing the Buddha as the embodiment of the consummate state of personality, as the supreme being without equal, and as the Great Awakening among beings, we are moved as though standing before the towering majesty of the Himalayas, crowned with the snow of millennia.

Particularly remarkable is how, with the progress of modern science—transitioning from a macroscopic framework to exploring the new microcosmic frontier—it increasingly aligns with the rhythm of Buddhist thought. This alignment is genuinely astonishing. When the world has reached an impasse in faith, has grown weary of egocentric ideologies, when dissatisfaction with materialism becomes widespread, and when a fractured civilisation disrupts society, the more the world progresses, the more naturally it converges with Buddhism.

Today, it seems as though Buddhism is shaking hands with modern science to reveal a genuine vision of the world. Whether or not Buddhism can fulfil this mission will determine its enduring relevance.

Buddhism manifests as an ideal rooted in the unparalleled personality of the Bhagavān. Its significance lies in its consistent focus on elevating the human character. There is no other religion where the completion of wisdom is regarded as synonymous with the perfection of personality. At the heart of this teaching centred on personality lies the following eight great characteristics:

1. Rational and Intellect-Centred Principles

The greatness of personality lies in self-awareness. The first step for a human being advancing towards self-awareness is knowledge. However, knowledge must progress into wisdom; otherwise, it has no value. Knowledge appeals to understanding, but wisdom achieves its purpose only when manifested through experience.

The Buddha is the supreme exemplar of self-awareness, the Great Self-Aware One. The foundation of self-awareness must inherently also serve as the foundation of awakening others. This is because self-awareness without the capacity to benefit others is pitiable in nature and renders a person contemptible as one solely motivated by self-interest. If benefiting others constitutes the essence of self-awareness, its ultimate aim is to embrace all sentient beings without excluding even one.

The Buddha progresses along the same path as general cultural advancement, which is to say, the path of rationality and intellect. Buddhism develops knowledge into wisdom, intellect into discernment, and understanding into awakening. The Buddha advances along the path of insight, transforming it into the path of enlightenment.

Thus, the content of the Buddha’s self-awareness realises the ideals that rational and intellect-centred principles aspire to achieve. Wisdom is brought to its culmination and, in reaching its ultimate end, becomes the culmination of compassion. Self-awareness naturally manifests as the power to benefit others.

2. Selflessness

Another key to greatness lies in selflessness. The Buddha philosophically asserted the absence of a substantive self in individuality, teaching the principle of selflessness. Practically, the Buddha demonstrated the rejection of ego in addressing situations, embodying a selfless, noble character.

The Buddha transcended the dualistic notions of self and other, mine and theirs, attaining a supreme personality free from such distinctions. Terms such as boundless compassion, impartial compassion, an unwavering friend, or "beholding sentient beings as oneself" all stem from this awareness that surpasses self and other.

This self-awareness becomes a salvific force that operates harmoniously throughout the cosmos. It serves as the foundational motive for the transfer of merit through the power of another (other-power; tariki). The teachings of Amitābha Buddha represent the ultimate development of the selfless activity of personality.

3. Atheism

Buddhism, which denies the existence of an ultimate self in individuals, also naturally rejects the existence of a universal essence, a creator of the universe, or any kind of cosmic deity. The Buddha achieved the perfection of wisdom as the perfection of personality, exerting all his efforts to reach the ultimate culmination of wisdom and attain the stage of self-awareness.

The result of self-reliant personal development is the manifestation of supreme awakening (samyak-saṃbodhi) without a teacher. The Buddha reached the pinnacle of human potential. Buddhism is, therefore, a thorough pursuit of personal growth aimed at guiding all humanity to this state of self-awareness. This is where it fundamentally differs from Christianity.

Since Buddhism seeks the ultimate development of humanity's innate potential, it naturally rejects the concept of a governing deity for humankind. The existence of humanity is the result of its own karma (actions) and their consequences, which are inexhaustible. Thus, Buddhism entirely rejects the notion of a creator god. Each individual shapes their own destiny, and the retribution for good and evil after death is likewise a consequence of one's own karma. There is no reliance on a divine last judgment. Consequently, Buddhism naturally denies the judicial godlike figures found in other religions.

For this reason, Buddhism is atheistic. It is the only religion in the world founded upon atheism. However, this atheism should not be confused with the reverence for the divine beings (deva or kami) as enshrined in Japan's Imperial tradition.

4. Idealism

In Buddhism, the term dharma refers to ideals. The Buddha-dharma is the ideal embodied in the Buddha’s personality. When the Buddha expounds the dharma, it is the verbal expression of his ideals. The turning of the dharma-wheel (dharma-cakra) signifies setting the wheel of ideals into motion, thereby realising those ideals.

The term cakra also shares the meaning of realm (kṣetra) and is used to signify a "domain" or "nation." Thus, turning the dharma-wheel implies constructing an ideal realm and manifesting a perfect domain of the true dharma. The term dharmadhātu refers to the realm where the principles of these ideals are to be enacted. The term kāya signifies the Buddha transcending the physical form of his present body, embodying the ideal as it truly is in its ultimate reality.

Generally, idealism stands in contrast to materialism. However, Buddhism's idealism is unique in that it focuses on the great ideals embodied in the Buddha’s personality. It aims to manifest those ideals within ourselves, striving to reflect the Buddha’s ideals in our own character.

5. Human-Centred Principles

To manifest ideals in society, one must possess the guiding strength to unify people towards a common direction and sustain consistent action. Without this, one cannot be regarded as a thorough leader of both humanity and the divine realms.

In his first teaching, the Buddha proclaimed the middle way of life, advocating a path between the extremes of pessimism and indulgence. The Buddha emphasised the necessity of rejecting both extreme nihilistic pessimism (niḥsvabhāvavāda) and hedonistic materialism (bhogavāda). On one hand lies the extreme of worldly hedonism (materialism), and on the other, the extreme of asceticism (theism). The Tathāgata rejected both extremes, expounding instead the middle way as the ideal life path.

The essence of human activity lies in maintaining a middle way between suffering and pleasure. Therefore, neither optimism nor the nihilistic pessimism that despises the world is acceptable. By declaring the middle way of life, the Buddha, with his profound personality and lofty ideals, transformed the complexion of Indian civilisation overnight. Philosophy, religion, art, science, and all aspects of culture flourished vibrantly, moving forward in unprecedented ways. Truly, the Buddha was a great benefactor and teacher of this new Indian civilisation.

Prior to the Buddha, Indian society was centred on racial hierarchies. The Aryan race claimed superiority and trampled the native populations underfoot. The Buddha’s insistence that “it is character, not race, that is to be revered” introduced, for the first time, the idea of human dignity centred on personality. The Buddha’s Saṅgha became a harmonious community free from racial prejudice, united as one taste (eka rasa). The Buddha taught the path to perfecting a sacred personality, guiding society away from discrimination and towards unity.

6. Universal Compassion

Buddhism firmly establishes its foundation on the principle of non-harm. Non-harm means refraining from causing injury to others and avoiding mistreatment of others. The ultimate expression of non-harm is abstaining from taking life. To avoid harming others or taking another’s life is a passive manifestation of compassion. When expressed actively, it appears as acts of charity, giving, and rescue efforts.

Universal compassion is not a narrow or limited form of love. It extends even to those who do not seek it and knows no bounds in its expression. When giving, it makes no distinctions between close and distant relations. It views others as one views oneself. The sentiment of "love your enemies" is noble, but universal compassion transcends this, as it recognises no enemies to begin with. Universal compassion shares its foundation with maternal love.

Maternal love is a natural love. Unlike conditional love, which discriminates between good and bad or friend and foe, maternal love does not judge or make distinctions. If a child is ill, guilty, or disabled, the more such conditions exist, the greater the mother’s love becomes. This love is absolute and unconditional.

Power operates on the principle of acquisition, while love operates on the principle of giving. The worlds of power and love are fundamentally distinct. Maternal love embodies pure giving. It has no conditions. Love that stems from maternal care is unilateral and selfless.

Maternal love differs from romantic love, which depends on mutual exchange. Romantic love requires giving on one side and receiving on the other. If one gives and the other does not, the love ceases to exist. Maternal love, on the other hand, is unconditional and unilateral. It gives without expecting anything in return, often remaining unreciprocated. Maternal love is infinite, absolute, and unconditional, resembling the boundless compassion of the Buddha.

The difference between maternal love and the Buddha’s great compassion does not lie in the sentiment but in its scope. Maternal love is absolute for one’s own child, but does not extend equally to others. In contrast, the Buddha’s compassion embraces all sentient beings equally. The rain nourishes all, bringing forth life from each seed according to its nature. The Buddha’s words, "The three realms are my domain; all sentient beings therein are my children," reflect an extension of maternal love, manifesting the principle of universal compassion.

7. The Principle of Peace

[It is worth noting that the following section represents the views of the time and place, and are not necessarily representative of contemporary Buddhist attitudes in Japan or internationally.]

 Every religion advocates peace, but some become overly attached to it, developing what can be called an obsession with peace. Certain interpretations, such as those of narrow-minded Hīnayāna traditions, place excessive emphasis on formality, vehemently rejecting anything associated with war. They envision a world solely composed of bhikṣus and bhikṣuṇīs who have renounced the world, with no consideration for the realities of human existence.

Buddhism, particularly Mahāyāna Buddhism, transcends such narrowness. It prioritises spirit over formality. It does not categorically reject wars fought with the aim of establishing peace, nor does it deny acts of killing that are motivated by compassion.

One aspect deserving special attention is the nature of the saṅgha in Mahāyāna. The Buddhist community consists of two distinct groups: the monastic saṅgha and the lay saṅgha. The monastic saṅgha comprises a small, world-renouncing group of bhikṣus and bhikṣuṇīs who are forbidden from killing even the smallest insect, engaging in trade, or participating in warfare. True monasticism, if strictly upheld, might well preclude participation in conscription or other worldly duties. Those who do not meet this strict definition of monasticism are, by extension, part of the lay community.

In Japan, there are no monastics in the strict Indian sense. By Indian standards, not one individual in Japan qualifies as a monastic. All Japanese Buddhist practitioners could more accurately be described as members of the lay community. The Japanese state does not treat its clergy as renunciants. They are subject to military conscription and all other obligations of citizenship. Even Chan (Zen) Buddhism, which in China prided itself on rejecting homage to kings and officials, has in Japan become part of the structure of state protection (gōzen go).

Japanese Buddhism has aligned itself entirely with the principles of family-centred lay life. Traditions based on the observance of vows and precepts have shifted to lifestyles involving meat-eating and marriage, merging with the family-oriented values of Japanese society. Lay saṅghas in Japan move entirely according to the commands of the emperor, never forgetting the debt owed to his benevolence. They serve their parents, mindful of the debt owed to their nurturing. They extend mutual respect and love to all sentient beings, practising the virtues of "mutual respect and love."

Lay practitioners embody the three primary virtues of "wisdom" (jñāna), "gratitude" (anugraha), and "detachment" (vairāgya), advancing with courage and diligence. Simply put, they practise mutual service and benefit. As Buddhists, their primary focus is living their lives in accordance with the ideals taught by the Buddha.

In summary, lay Buddhist communities must avoid becoming overly attached to peace to the point of incapacity. Metsu-shi-hōkō (selflessness and public service) is the fundamental duty of all citizens. Fushaku-shinmyō (not sparing life or body) represents the ultimate expression of gratitude.

8. The Principle of Equality

Some interpret Buddhism as fundamentally advocating for equality. While Buddhism does indeed teach equality, it also recognises distinctions. However, it does not support unjust inequality or distinctions devoid of equality. Why, then, does Buddhism appear to be rooted in egalitarianism? This perception stems from the oppressive discriminatory system prevalent in India during the Buddha's time. The lowest caste, bound in servitude, suffered under cruel and degrading treatment, being denied access to education and religious rights due to racial prejudice.

The Buddha, moved by compassion, opened the harmonious saṅgha to these downtrodden individuals. He was compelled to champion equality against the obstinate discrimination of his era. The emphasis on egalitarianism was thus a response to India’s social circumstances.

The Buddha’s saṅgha was a gathering of those aspiring to holiness (śrāvakas). These were individuals striving to cultivate noble character and walk the noble path. The path they followed was the Eightfold Path, and the truths they upheld were the Four Noble Truths. Those who achieved holiness attained the Four Fruits, and their treasures were the Seven Noble Treasures. The Buddha proclaimed, “Let those who have ears hear; let those who hear have faith; the gates of immortality are open to them.” Noble character, as taught by the Buddha, represents the supreme and unsurpassed state of awakening that all beings can achieve. The perfection of wisdom equates to the perfection of personality.

On the Buddha's Character

Core Buddhist Teachings on the Path to Liberation:

• Eightfold Path: Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (samādhi).

• Four Noble Truths: Life is suffering (duḥkha); suffering arises from causes (samudaya); these causes can be extinguished (nirodha); and the path to extinction is the Eightfold Path (mārga).

• Four Fruits: Stream-enterer (śrotāpanna), once-returner (sakṛdāgāmin), non-returner (anāgāmin), and arhat (arhat).

• Seven Noble Treasures: Faith (śraddhā), morality (śīla), shame (hrī), fear of wrongdoing (apatrāpya), learning (śruta), wisdom (prajñā), and renunciation (tyāga).

These foundational teachings reflect the Buddha’s direct teachings. However, interpretations of the Buddha vary. Some regard him as "Human Śākyamuni" (manuṣya-śākyamuni), while others see him as "Buddha Śākyamuni" (buddha-śākyamuni).

Perspectives on Śākyamuni:

1. Human Śākyamuni: Viewed as a human prince, Siddhārtha Gautama, who achieved awakening through cultivation and practice, demonstrating that all beings can likewise attain awakening. This understanding centres on historical Śākyamuni as a human who transcended to the state of a Buddha.

2. Buddha Śākyamuni: As faith deepens, some view the historical Buddha as a provisional form. The Buddha is seen as inherently awakened and manifesting in human form out of compassion to save beings. This view shifts to recognising the Buddha as eternal and universal, described as dharmakāya rather than rūpakāya.

The Lotus Sūtra addresses the limitations of the "Human Śākyamuni" view and presents the eternal Buddha, revealing his true nature as transcending history and embodying universal ideals. Similarly, the Mahāprajñāpāramitā Sūtra highlights the Buddha’s perfection of wisdom as the culmination of personality. The Avataṃsaka Sūtra offers a vision of the Buddha’s cosmic form, centring on Mahāvairocana Buddha as the embodiment of universal principles.

Amitābha and the Ideal of the Pure Land

The Sūtra of Infinite Life (Daimuryōju Kyō) describes the Buddha as the saviour of all beings, meeting their needs through the 48 Vows of Amitābha. Amitābha represents "Infinite Light" (amita-abha) and "Infinite Life" (amita-āyus), symbolising the transcendence of space and time. These ideals address humanity's ultimate desires for knowledge and life. Amitābha’s Pure Land is the perfected domain of awakening, offering the fulfilment of these needs and the ultimate aspiration of all Buddhas.

Legacy in Japan

Hōnen Shōnin upheld Amitābha’s vows as the essence of the Buddha’s teaching, focusing on the Nembutsu as the ideal practice for faith. Shinran Shōnin advanced this teaching further, integrating it with Japan’s familial and cultural values, founding Jōdo Shinshū as an expression of these ideals. This legacy embodies the profound vision of egalitarian compassion and universal awakening central to Buddhism.

Shinran Shōnin

When reflecting on the cosmic and consummate personality of Śākyamuni and further contemplating the exemplary life of Shinran Shōnin, one might view Shinran as a mere grain in the vast ocean when seen from a general perspective. It is likely that Shinran himself would take delight in being perceived in such humble terms. He admonished others not to act in a way that might cause them to be viewed as "a thief of oxen" or as someone of low character. However, was Shinran truly an ordinary and unremarkable figure?

In the era of Emperor Kanmu, Saichō (Dengyō Daishi) and Kūkai (Kōbō Daishi) were described as "peach blossoms and plum blossoms," signifying their equal greatness in character. Saichō, symbolised by the peach blossom, and Kūkai, by the plum blossom, were key figures driving the cultural flourishing of the Heian court. Following them came Hōnen Shōnin, known for his "gentle and harmonious character," and Nichiren Shōnin, who embodied a "resolute and stern character." When comparing Shinran Shōnin to these figures, one might describe him as possessing an "unassuming character," which perhaps best captures his nature. The term "unassuming" (heimei) conveys a sense of ordinariness, fairness, and uniformity, free of extremes or bias. At the same time, "mei" (bright) signifies clarity, lucidity, and brilliance, radiating a spiritual vibrancy like a beacon on the horizon of social life.

Shinran Shōnin adhered to the above eight guiding principles. But the chief principle he upheld was the unification of faith under the concept of other-power (tariki). Four primary principles further supported this overarching framework.

1. The Principle of Two Buddhas as One Teacher

Shinran Shōnin believed that Śākyamuni Buddha and Amitābha Tathāgata expressed the same truth. Therefore, he faithfully adhered to the conclusion of the Contemplation of the Buddha of Infinite Sūtra (Kanmuryōju-kyō), which advocates the principle of “two Buddhas as one.”

The teaching of “two Buddhas as one” begins with the Kanmuryōju-kyō, where Śākyamuni Buddha expounds his teachings and occasionally incorporates the name of Amitābha Buddha. In the conclusion, however, the directive is to “hold fast to the name of the Buddha of Infinite Life.” This implies that both Śākyamuni and Amitābha ultimately embody the same teaching. If these two Buddhas represent a single teacher, worshipping both separately divides the mind. Worshipping either Buddha is, in essence, worshipping both.

Shinran chose to venerate the ideal Buddha, Amitābha Tathāgata, while not directly venerating the historical Śākyamuni Buddha. This was not a rejection of Śākyamuni but an understanding that Śākyamuni and Amitābha are one and the same. The ideal Amitābha Buddha cannot exist apart from the historical, real-world Śākyamuni Buddha. Similarly, Śākyamuni is not simply the unfinished “human Śākyamuni.” Without Śākyamuni, the ideal Amitābha Buddha cannot be conceived. Amitābha, as the ideal Buddha, is the supreme Buddha (anuttara-buddha), representing the perfect attainment of the human condition.

However, Amitābha, though the supreme Buddha, must not be mistaken for a creator deity or a monotheistic God. Rather, the Buddha represents the fulfilment of human potential, the highest stage of perfection. Shinran Shōnin unified all Buddhas under this supreme ideal of Amitābha Buddha. He taught that Amitābha, as the Dharma-king, appeared as Śākyamuni to guide beings and that Śākyamuni’s enlightenment reflects the very essence of Amitābha. Both are expressions of the same dharmakāya (truth body).

2. The Principle of Faith as the True Cause

Shinran Shōnin advocated for unconditional faith in the supreme Buddha (anuttara-buddha). This is a faith without calculation or contrivance, an unconditional trust that requires no special reasoning or deliberation. The term gi (議) refers to “contrivance” or “calculation,” and Shinran emphasised a natural, unconditional faith free from such contrivance—a faith arising spontaneously.

Since the Buddha’s salvation is unconditional, the faith through which it is received must also be unconditional. Shinran’s faith can be described as complete reliance on other-power (tariki), pure other-power, or absolute other-power. This faith allows the Buddha’s compassionate influence to pervade the believer’s heart, resulting in the realisation of the oneness of self and Buddha (shōbutsu ichinyo).

By abandoning all personal contrivances, one entrusts everything to the power of the Buddha. Living under the light of the Buddha’s compassion and being guided by it represents the life of pure faith that Shinran Shōnin envisioned. This principle of shinjin shōin (faith as the true cause) recognises no conditions for buddhahood outside of this pure faith. Through this pure reliance on other-power, Shinran Shōnin unified all forms of faith under the singular principle of unconditional trust in the Buddha.

3. The Principle of Repayment of our Debt of Gratitude Expressed Through the Nembutsu

Since faith (shinjin) is the true cause of birth in the Pure Land, there is no requirement to cultivate separate pure practices (jōgyō) as a condition. In Buddhism, ekō (transfer of merit) generally refers to our actions being directed toward buddhahood. However, in Shinran Shōnin’s faith, there is no such transfer of merit directed toward buddhahood. Instead, all merit flows from the Buddha to us. Even the faith we possess is a gift from the Buddha. This is called tariki ekō no shinjin (faith in other-power transfer of merit).

From this perspective, rebirth in the Pure Land (i.e. immediate buddhahood after death) is itself a result of the Buddha’s transfer of merit, referred to as ōsō ekō (the transfer of merit leading to birth). Likewise, returning to this world to work for the liberation of sentient beings is also a result of other-power faith and is referred to as gensō ekō (the transfer of merit returning to this world).

The concept of vows (seigan) is generally understood as our vows or prayers to the Buddha. However, in Shinran Shōnin’s faith, such personal prayers are unnecessary. The vows made by the Buddha on our behalf are directly extended to us, and our spiritual progress is naturally fulfilled through them. The Buddha, in turn, aspires for us to attain the same state of buddhahood. Since everything is based on the Buddha’s power, Shinran unified his teachings and clearly dispelled any doubts.

The Forty-Eight Vows represent the Buddha’s Primal Vow, but Shinran Shōnin emphasised the Eighteenth Vow as their essence. From the perspective of the cause of enlightenment, he unified the distinctions of the Three Minds (sanshin) into one mind (isshin). He also condensed the distinctions in the practice of ten utterances (jūnen) into a single thought moment (ichinen). From the perspective of the fruition of buddhahood, Shinran rejected distinctions among the nine grades of rebirth (kuhon ōjō) and unified them into the single fruit of unity with Amitābha (Amida dōtai ichika).

Worship is also focused exclusively on Amitābha Buddha. Shinran disallowed the worship of Avalokiteśvara or Mahāsthāmaprāpta. All practices were unified into the single act of the nembutsu as an expression of repayment of our debt of gratitude (hōon). The nembutsu is not a practice for attaining buddhahood but an act of repayment of our debt of gratitude. Shinran Shōnin did not consider the recitation of the Buddha’s name (shōmyō) as the cause of rebirth (ōjō no kon, the 20th Vow) or even an auxiliary practice for rebirth (jogyō no jogyō). Furthermore, he rejected the notion of attaining rebirth through various practices (shogyō ōjō, the 19th Vow). Instead, he firmly established the principle of nembutsu as an expression of repayment of our debt of gratitude.

4. The Principle of Attaining Assurance of Birth in the Present Life

If practice were the condition for rebirth in the Pure Land, then the cause of rebirth would not be fulfilled until the practice is completed. However, if faith is the condition, then rebirth is determined at the moment other-power faith (tariki shinjin) is fulfilled. This attainment can occur at any moment during one’s life. The fulfilment of faith signifies the fulfilment of the cause for rebirth.

There is no requirement to maintain correct mindfulness (shōnen) at the time of death, nor is there a condition to expect the arrival of the Buddha and bodhisattvas for one’s welcoming (raigō). When faith is realised, one immediately joins the ranks of the rightly determined (shōjōju) and dwells in the stage of non-retrogression (anivartya-bhūmi). Ultimately, the attainment of buddhahood is decisively assured. The practitioner becomes a non-retrogressing (shin funtai) follower of faith and is called one who achieves the karma that assures birth in the present life.

The aforementioned principles—Two Buddhas as One, Faith as the True Cause, Nembutsu as Repayment of Our Debt of Gratitude, and Attaining Assurance of Birth in the Present Life—can be regarded as the four major principles unifying Shinran Shōnin’s faith. These principles reflect Shinran Shōnin’s egalitarianism as expressed in matters of faith.

Shinran Shōnin’s egalitarianism also manifests in the practical unity of daily life, represented by another set of four principles. These are the foundational principles governing the lay Buddhist path, encompassing what is referred to by upāsaka Buddhism, householder Buddhism, worldly-person Buddhism, and also lay Buddhism.

1. The Principle of Non-Monasticism

Buddhism teaches the principle of trai-dhātu anavasthita (non-abiding in the three realms). Traditionally, it emphasises a life without home or residence, symbolising renunciation and abandoning desires as its core principle. However, Shinran Shōnin did not adhere to a monastic lifestyle but instead emphasised the lay life. He practised and upheld the significance of living as a householder.

Shinran’s life aligned fully with Japanese society's familial principles, which accepted meat consumption and marital life. He transformed Japan’s traditional mountain-centred Buddhism into a more urban and accessible form. Rejecting the exclusion of women, he affirmed the importance of worldly professions and productive livelihoods as part of the Buddhist path.

In essence, Shinran Shōnin democratized Japanese Buddhism and adapted it to a family-oriented, lay lifestyle, bringing it closer to ordinary people's daily lives.

2. The Principle of Non-Ritualism

Buddhism places central importance on precepts and practice. The Buddha proclaimed, "After my passing, let the Dharma and precepts I have established be your teacher." Those who uphold the precepts are Buddhists; those who do not are not. However, in times when the external forms of Buddhism have already deteriorated and even its spirit is at risk of being lost, it becomes an urgent necessity to abandon outward forms and live according to the inner essence of the teachings.

For those who do not exhibit the outward appearance of monastics, there can be no genuine praise of their precepts. Shinran Shōnin often reflected on this truth, describing himself as a “nominal bhikṣu without precepts” or a “precept-breaker devoid of shame.”

The age of the Final Dharma (mappō) is inherently a degenerate era, characterised by the degeneration of the kalpa (kōjoku), where the times themselves are corrupted. It is an era of diminished human capacity, known as the degeneration of living beings (shujōjoku), and pervasive errors in understanding, termed the degeneration of views (kenjoku). Furthermore, it is an era tainted by the degeneration of afflictions (bonnōjoku), which needs no further elaboration.

In such a period, even if precepts and practices are held up as ideals, there is little hope of their true realisation. Shinran Shōnin unified his community through a principle of non-ritualism, rejecting the formalistic adherence to precepts and practices and emphasising sincere spiritual progress.

3. The Principle of Non-Hierarchical Relationships

In Buddhism, the transmission of teachings traditionally follows an unbroken lineage between teacher and disciple. However, Shinran Shōnin unified everything under a principle of equality, rejecting even the hierarchical distinctions between teacher and disciple. He recognised that such relationships could sometimes lead to fragmentation or division within the community.

To counter this, Shinran declared, “I have no disciples,” and emphasised the idea of ondōbō ondōgyō—"fellow practitioners walking the same path." Within the context of faith, there is no distinction between wise and ignorant, teacher and disciple. All are equally protected under the Buddha’s compassionate light and fellow practitioners share the same faith.

This approach reflects the deeply egalitarian spirit of Shinran’s teachings, fostering a sense of spiritual kinship (hōbō) and friendship (hōhō), which underscores the unity and mutual respect among his followers.

4. The Principle of Rejecting Superstition

Practices such as fortune-telling and divination, often referred to as "petitionary prayer" (kitō), are prohibited by the teachings of Śākyamuni Buddha. Encouraging such practices, which merely offer superficial comfort to believers, is entirely unacceptable. For those who rely on the power of the Buddha (buddhānubhāva), praying and seeking outcomes from the Buddha is unnecessary. Faith, by its very nature, renders such superstitions entirely irrelevant.

Even so, there are beliefs in “worldly benefits,” which can be challenging to reconcile for those who venerate Amitābha Buddha alone. Such actions reflect a lack of faith and are, therefore, forbidden. Those who trust in the power of the Buddha cannot entertain such notions. To preoccupy oneself with the uncertain outcomes of superstitions and to cling to fleeting hopes is contrary to the teachings of Buddhism. Buddhism is not a religion of mere hope but of awakening and realisation. It is for this reason that Shinran Shōnin firmly established the principle of rejecting superstition.

This rejection of superstition does not relate to public matters such as state functions but pertains specifically to superstitions pursued for personal gain.

Shinran Shōnin's Eight Core Principles

The four principles that unify faith thus include:

1. The Principle of Two Buddhas as One Teacher

2. The Principle of Faith as the True Cause

3. The Principle of Repayment of our Debt of Gratitude Expressed Through the Nembutsu

4. The Principle of Attaining Assurance of Birth in the Present Life

The four principles that unify daily life include:

1. The Principle of Non-Monasticism

2. The Principle of Non-Ritualism

3. The Principle of Non-Hierarchical Relationships

4. The Principle of Rejecting Superstition

These eight core principles reflect Shinran Shōnin’s unified vision of faith and practice.

In Buddhism, all practices and attainments ultimately rely on the Buddha’s power (buddhānubhāva). The distinction between self-power (jiriki) and other-power (tariki) is relative; as long as one is not yet fully awakened, all are embraced and sustained by the Buddha’s power. Although this is the same power of the Buddha, it differs fundamentally from the salvific meaning in other religions. In Buddhism, salvation arises through self-awakening, enabled by the Buddha’s power. It is less about external rescue and more about being led to self-realisation.

Shinran Shōnin, while rejecting the external forms of Buddhism, preserved its core principle of self-awakening and salvation. By integrating the Buddha’s ideals and enabling self-awakening through the Buddha's power, he upheld the essential meaning of Buddhism.

Shinran Shōnin’s Legacy

Shinran combined Śākyamuni’s egalitarian principles with Prince Shōtoku’s practical, lay-oriented Buddhism, championing a form of Buddhism centred on upāsaka (lay followers). He harmonised Hōnen Shōnin’s doctrine of selection (of the Primal Vow) with the practical principles of married clergy. Shinran emphasised the non-retrogression of faith and transformed Buddhism from a world-renouncing tradition into a family-centred teaching.

In an era of ideological strife, it is imperative to reflect on the enduring legacy of Shinran Shōnin. His principles are remarkably clear and comprehensive, free from contradictions or omissions. As a result, they provide a path of clarity, guiding followers with assurance along the "white path" of practice.

Through Shinran’s egalitarian principles and unified vision, Japanese Buddhism has been refined into a practical, family-centred, educational, and national tradition. Shinran Shōnin can rightly be called the "embodiment of egalitarianism," though it must be noted that his egalitarianism does not reject distinctions outright but integrates them harmoniously.

A consistent guiding principle must govern human life. Followers of the Jōdo Shinshū tradition must not only embrace Shinran’s teachings but also strive to realise them in their daily lives:

1.  We are members of a family. Family life must be perfected. To perfect family life, we must align our hearts with those of our parents. Only with this attitude can we fulfil our familial duties in a meaningful way.

2. We are members of society. Social life must also be perfected. Social living requires understanding the hearts of others and being empathetic towards the suffering of things and beings. Social harmony is based on ren (compassion) and gi (righteousness). Compassion involves empathy, while righteousness involves justice. By embodying both justice and compassion, we must work for societal harmony and fulfil the mission of coexistence.

3. We are members of the state. We must align our hearts with that of the sovereign. This alignment forms the foundation of unity between rulers and subjects. The imperial poem, “If there is guilt, blame me, the heavenly gods, for the people are my children whom I have nurtured,” reflects this profound sentiment. With this heart, we must revere the sovereign as our parent. This reverence constitutes our duty to the ruler, akin to filial piety. Our national life embodies the spirit of collective prosperity for our people. We must never forget that we uphold a nation built not by a minority but by the collective effort of all.

4. Even if one achieves familial completeness, societal completeness, and national completeness, it is meaningless without personal completeness. However, striving for personal perfection often leads to misunderstandings. It begins with individualism, progresses to egoism, transitions into self-reliance, and ultimately risks becoming a dangerous ideology of absolute freedom. This arises from the error of using one’s own heart as the guiding principle. Religious life, on the other hand, is life grounded in faith. It involves aligning one’s heart with the Buddha’s heart, living within the realm of light, and basing life on unwavering conviction.
   When one embraces faith, personal life becomes religious life, revealing the true significance of religious existence. A true child of the Buddha follows what the Buddha commands and abandons what the Buddha discards. Such a life reflects the ideal of buddhahood and represents living by the Buddha’s words and teachings. The path of human purity is one in which one walks together with the Buddha at all times and in all places. This is the life of a true child of the Buddha.

Those who fail to perfect these four aspects of life—family, society, state, and self—contradict the principles of governance and are unworthy representatives of the Japanese people. In particular, such individuals are not qualified to be followers of the Jōdo Shinshū school.