- Kyogyoshinsho
The nihongo|Kyōgyōshinshō|教行信証 or "Teaching, Practice, Faith and Enlightenment" is the
magnum opus ofShinran Shonin, the founder of the Japanese Buddhist sect,Jodo Shinshu . The work was written after Shinran's exile, and is believed to have been composed in the year1224 and represents a synthesis of various Buddhistsutra s inMahayana literature, including the Larger Sutra of Immeasurable Life, theNirvana Sutra , theAvatamsaka Sutra and the Mahaprajñaparamita Sutra. Through this, Shinran's hopes to expound and bolster Jodo Shinshu thought. The work is divided into six chapters, not including the Preface:* Chapter 1 - Teaching
* Chapter 2 - Practice
* Chapter 3 -Shinjin , plus additional preface
* Chapter 4 - Realizing
* Chapter 5 - The True Buddha and Land
* Chapter 6 - The Transformed Buddha and LandIn addition to frequent quotations of Buddhist sutras, Shinran often quotes the
Jodo Shinshu Patriarchs and written works by them, attempting to draw a lineage fromShakyamuni Buddha to Shinran's teachings. At the beginning of each chapter Shinran begins with the phrase (in English) "Compiled by Gutoku Shinran, Disciple ofShakyamuni ". The name "Gutoku" or "foolish, stubble-headed one" was the name Shinran gave himself after he was exiled from Kyoto.Chapter 1
This is the shortest of the six chapters, and mostly quotes from the Larger Sutra of Immeasurable to explain that encountering a Buddha is extremely rare, and auspicious for all beings.
Chapter 2
This chapter delves in more detail the basis for
Pure Land Buddhist thought namely:* That the Buddha
Amitabha made a series of vows to save all beings
* That the most important vow is the 18th orPrimal Vow to lead beings to thePure Land if they recite his name
* That the BuddhaAmitabha sought to excel among Buddhas by providing a way out of suffering that all could practice.Later the chapter quotes at length passages from the writings of
Nagarjuna ,Vasubandhu ,Shan-tao andHōnen as well as otherJodo Shinshu Patriarchs in chronological order.Shinran appears to be providing a progression of ideas among Buddhist writers that shows the evolution ofPure Land Buddhism. Among the topics discussed and cited are the recitation of theAmitabha 's name, ornembutsu , the Path of theBodhisattva , and the nature of thePure Land itself.Toward the end,
Shinran turns toward the topic of tariki or "Other Power" and again quotes from various sutras and commentaries to draw his ideas upon. At the end of Chapter 2, Shinran writes his famous hymn, theShoshinge or "Hymn of true Entrusting", which is a cornerstone ofJodo Shinshu liturgy.Chapter 3
The preface to this chapter begins with Shinran discussing his belief in
shinjin , or total entrusting toAmitabha Buddha, and how other schools focused on self-power are floundering in their efforts.In Chapter 3 itself, Shinran discusses
shinjin in much detail, and why it is central toJodo Shinshu practice. For Shinran, the total entrusting toAmitabha represented the most assured way for the common man to be reborn into the Pure Land, because rebirth would occur entirely through the compassion and wisdom ofAmitabha . Again, Shinran quotes at length from bothTan-luan andShan-tao who expounded the subject in detail in explaining the ideas of recitingAmitabha 's and entrusting one's self to the practice of it.Shinran then discuss the nature of shinjin, and describes it as the "mind aspiring for great enlightenment" in a transcendant, crosswise manner, as opposed to the direct manner found in self-oriented practices. Here Shinran reiterates the point that if one abandons "sundry practices" and entrusts themselves to
Amitabha for one thought-moment, they will attain a state of shinjin and their birth in the Pure Land will be assured.Shinran then lists the benefits of practicing the
nembutsu , or recitation ofAmitabha 's name. These include a great sense of joy, the praise of the myriad Buddhas, the protection of the myriad Buddhas, and a state of being "truly settled". The last section of Chapter 3 focuses on what defines people who cannot be saved by other Buddhist practices, who are seen as the main focus ofAmitabha 'sPrimal Vow .Chapter 4
In the comparatively short Chapter 4, Shinran begins by writings about nature of
Amitabha as theDharmakaya itself, and that a state of shinjin is synonymous withNirvana . Noteworthy is the quote at the beginning of the chapter::"...Because they [who attained shinjin] dwell among the truly settled, they necessarily attain Nirvana...Supreme Nirvana is uncreated dharma-body [dharmakaya] . Uncreated dharma-body is true reality. True reality is dharma-nature. Dharma-nature is suchness. Suchness is oneness. Amida Tathagata comes forth from suchness and manifests various bodies..."
After the introduction, Shinran writes about the idea, first posited by Hōnen, about
Amitabha 's intent to lead all beings to thePure Land , so that they can becomeBodhisattva s. These Bodhisattvas, will then return to the world to lead other beings along the Buddhist path.Again, Shinran expands on these ideas by citing the writings of past patriarchs of Pure Land thought.
Chapter 5
Chapter 5 is devoted to the
Pure Land of Amitabha Buddha, and birth there. Shinran writes that the Pure Land represents truth and reality, and upon birth in the Pure Land, one's delusions are immediately gone. As the Buddha Amitabha embodies the truth (symbolized by infinite light) his Pure Land and birth there represents awakening from delusions and defilements. This complements Chapter 4's assertion that shinjin is the same as Nirvana.Chapter 6
Chapter 6 is the longest chapter of the Kyogyoshinsho, and attempts to bring other Buddhist sects and practices into the context of
Pure Land Buddhism as varying forms ofskillful means . Other Buddhist writers in medieval Japan similarly tried to categorize Buddhist sects into a form of hierarchy, and here Shinran attempts to do the same. Shinran believes that in the era ofMappo , most of the original practices and teachings have died out or lost their efficacy, and so the only viable path left is thePure Land path.The end of Chapter 6, the Postscript, has a brief autobiography of Shinran's life, particularly during and after his exile from
Kyoto in the year1207 . He writes how he came to Hōnen's teachings in the year 1201 and feels he has remained his disciple ever since. He writes about his motivation to share his joy in finding thePure Land and hopes that others will take refuge inAmitabha as well. Shinran concludes the Kyogyoshinsho with a passage from theFlower Garland Sutra ::"On seeing a
bodhisattva :"Perform various practices,":"Some give rise to a good mind and others to a mind of evil,":"But the bodhisattva embraces them all."References
* "The Collected Works of Shinran" Volumes I and II, Jodo Shinshu Hongwanji-Ha, Kyoto, Japan, Shin Buddhism Translation Series, 1997.
External Links
* [http://www.shinranworks.com/majorexpositions/kgsspreface.htm The Kyogyoshinsho] provided by "Collected Works of Shinran"
Wikimedia Foundation. 2010.