Shinran and Rennyo

　　　　　　　　　　　　　　　　　　　　　　　　Eiken Kobai

　　　These days there are some people who say that Rennyo bent and degraded Shinran's

teaching. But I don't think so. About this problem, the main issues are conversion, the

attitude to those in political power, being Rightly Established in the present life versus the most

Important thing in the After life, Shinjin as the True cause versus Reciting the Name in gratitude,

and among others.

　　　First, about conversion. Critics of Rennyo say that Shinran said:"Gutoku Shinran, disciple of

Sakyamuni, discarded sundry practices and took refuge in the Primal Vow in 1201." (The True

Teaching,Practice, and Realization �E), but that Rennyo did not say anything like this.

But, in fact Rennyo said:

　　　　　　　　"I wrapped my joyful mind in my sleeve before.

　　　　　　　　But it overflows my body tonight.

　　　　　　　　<I wrapped my joyful mind in my sleeve before> means that I thought I could attain birth

　　　　　　　　by only uttering Nembutsu, without first discriminating between Miscellaneous practices

　　　　　　　　and A right practice. <But it overflow my body tonight> means that now I

　　　　　　　　have already heard and discriminated between A right practice and Miscellaneous

　　　　　　　　practices, and whole-heartedly and with single mind, after having established Shinjin,

　　　　　　　　utter Nembutsu in gratitude for the great benevolence, a very great difference.(Gobunsho

　　　　　　　　1-1)"

In this sentence, Rennyo described clearly the difference in the Nembutsu before

Shinjin and after Shinjin. I think this showed that Rennyo had experience of conversion.

　　Some say Rennyo converted at fifteen years old, at the same time as his vow to restore the

Jodo shinshu tradition. But I think this is too early. But I estimate it was considerably before

the time of the accession, which was when he was 43 years old.

　　Second, about the attitude to those in political power. Critics of Rennyo say that Shinran

said:"The emperor and his ministers are acting against the dharma and violating human rectitude."

(The True Teaching, Practice, and Realization �E ), and in this way Shinran

criticized powerful persons even the emperor, but that Rennyo said:"Don't treat Shugo and Jito

unkindly"(Gobunsho 3-10)etc., and thus Rennyo flattered those in power. But Shinran's

sentence from The True Teaching, Prctice, and Realization mentioned above is a very short part

of it(only 12 characters). We can't judge Shinran's thought only from this sentence. From

the Disowning letter to Zenran, Shinran's son, we can understand what is the most important

thing for Shinran:

　　　　　"It is distressing that you have spoken such lies and that you have petitioned the

　　　　　Rokuhara and Kamakura magistrates concerning them. Falsehoods of this kind are

　　　　　worldly matters and thus may be dismissed as such. Even so, telling lies is wretched,

　　　　　and how much more grievous is it to mislead others regarding the great concern of birth

　　　　　in the pure land of bliss, casting the people of the Nembutsu in Hitachi and Shimotsuke

　　　　　into confusion."(Uncollected Letters).

Here, Shinran says:<how much more grievous is it to mislead others regarding the great

concern of birth in the pure land of bliss>:. From this we can understand that Shinran thought

the problem of <birth in the pure land> more important than the problem of persons in political

power (Rokuhara and Kamakura magistrates). And Rennyo too said:"Obeying the National

law is to set up the Buddhist law"(Kyodaicyu ni moshisadamuru jojo 37). We can see from

this, that the most important thing for both Shiran and Rennyo is the Buddhist law, the problem of

birth in the pure land.

　　Third, about The Rightly Established States in the present life versus and The most

important thing in the After life.　Crifics say that Shinran insisted on The Rightly Established

State in the present life and emphasized salvation from the present life, but Rennyo emphasized

The most important thing in the After life and preached salvation in the after life only. This

opinion is a great misunderstanding.

To be sure, Rennyo emphasized The important thing in the After life. But also salvation in

the present life. He insisted on Heizeigojo and denying Amida's coming at the moment of

death. In this way, Rennyo emphasized salvation in this life too. Rennyo says in Gobunsho

as follows;

　　　　"Shinjin is the core of Jodo Shinshu as taught by the Shonin. The reason for this is that

　　　　by abandoning all other practices and by relying on Amida Buddha with single mind, our

　　　　birth in the pure land is assured by the Buddha through the inconceivable working of the

　　　　Original Vow.

　　　　This state, of being assured of birth in the pure land, is known as 'The Rightly

　　　　established states at that very instant of awakened thought'. Try to see that all subsequent

　　　　Nembutsu are Nembutsu in gratitude to Tathagata for this assurance of our birth in the pure

　　　　land."(Gobunsho 5-10)

In this way, Rennyo preached shinjin and hoped to enter The Rightly established states in

the present life. Rennyo emphasized salvation in this life, as well as Shinran had.

Fourth, about Shinjin as True cause versus Reciting The Name in gratitude. Regarding

Reciting The Name(Shomyo), critics say that Shinran insisted on Reciting The Name to attain

Shinjin,

but Rennyo insisted on it in gratitude to the Tathagata. Shinran says:

　　　　"Sages of the Mahayana and Hinayana and all good people make the auspicious Name of

　　　　the Primal Vow their own root of good; hence they cannot give rise to Shinjin and do

　　　　not apprehend the Buddha's wisdom. Because they cannot comprehend the Buddha's
　　　　
　　　　intent in establishing the cause of birth , they do not enter the fulfilled land."(The True

　　　　Teathing, Practice, and Realization �E)

As was quoted here, Shinran denied Self-power Nembutsu(Nembutsu of the Twentieth Vow,

Nembutsu of the True gate). I think this inclination increased year by year in Shinran.　I

think Shinran's final position regarding Nembutsu of the True gate is expressed in A Collection of

Passages on the Types of Birth in the Three Pure Land Sutras(kohon, written when he was 85

years old)and

in Hymns of the Dharma -Ages [Hymns on the Offense of Doubting the Primal Vow](written

in his 86th year). Those were written after disowing Zenran. Here, Nembutsu of the True gate is

perfecty denied. 　For this reason, it is a misunderstanding to say that Shinran insisted on

Reciting the Name to attain Shinjin. And needless to say, Rennyo insisted on Reciting The Name

in gratitude, as quoted above, in Gobunsho (5-10)<Try to see that all subsequent Nembutsu are

Nembutsu in gratitude to Tathagata for this assurance of our birth in the pure land.> Shinran

also explained about Reciting the Name in gratitude as follows.

　　　　　"He teaches that the moment one thinks on Amida's Primal Vow , one is naturaly

　　　　　brought to enter the stage of the definitely settled; 　　　　　　　　　

　　　　　Solely saying the Tathagata's Name consantly, One should respond with gratitude to

　　　　　the　universal Vow of great compassion." (Shoshinge)　　　　　　　　　　

　　As we can see from this, Rennyo accepted Shinran's Nembutsu as correct, and Shinran's

final thoughts on Nembutsu as well. 　

　　I think this opinion of a split between Shinran and Rennyo's teachings probably arose due to

not making a distinction between self-power Nembutsu ( before receiving Shinjin) and

other-power Nembutsu(after receiving Shinjin).

　　In short, I think people who say that Rennyo twisted Shinran's teaching lack religious

experience, namely, they lack conviction regarding the the fact that our birth in the the pure land

is already determined. Another way of saying it is that these misunderstandings arise because

those making such an assertion do not feel they are within the Rightly established states in the

present life.

　　　　　　（August,1999, Internatinal Assciaation of Shin Buddhist Studies in Honolulu, Hawaii.）