The Origin of the Jodo Shinshu Teaching — Part 2

Editor’s note: This is the second of four articles on “The Origin of Jodo Shinshu Teaching” by Rev. Giel Sasaki that will appear in the Wheel of Dharma. Rev. Sasaki holds the position of Bishop at the Nishi Hongwanji in Kyoto, Japan, where he is involved in training students, and has the special title within Jodo Shinshu Hongwanji-ha of “Shikyo,” which literally means “conduct training” in English. “Shikyo” is the second-highest academic position in Jodo Shinshu studies. Rev. Sasaki teaches at Ryukoku University and the Central Buddhist Institute.

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Who then guided Genshin to the teaching of Amida Buddha? 

Let us refer back to Shoshinge again. There is a line that reads as follows, “Zendo doku myo busshoi,” or “Shan-tao alone in his time clarified the Buddha’s true intent.” (CWS I, p. 73)

So the one who led Genshin to the teaching was Shan-tao (613-681). The origin of the Jodo Shinshu teaching can be traced back to China across the Sea of Japan. 

Shan-tao was born approximately 1,300 years ago in Shandong province, China. The era of Shan-tao coincided with that of the Tang dynasty (618-907), one of the most flourishing kingdoms in Chinese history. Shan-tao was such a great propagator who adopted a unique preaching method using large pictures that visualized what was written in sutras. He was also well acquainted with Buddhist liturgy, including chanting and created a number of liturgical texts. 

He even directed the construction of the great Buddha statues of the Longmen grottoes, which is one of the three notable grottoes in China along with Yungang and Dunhuang Mogao, each of which has been designated as a World Heritage site. 

The other two caves had been constructed since the time of T’an-luan, about whom I will refer to later. 

Let’s go back to the topic of Shan-tao. Many of his works, such as “The Commentary on the Contemplation Sutra” and a variety of liturgical writings had been brought across the ocean to Japan and kept at the libraries in Mount Hiei. The collection of these works by Shan-tao introduced Genshin, Honen and Shinran to the teaching of Amida Buddha. 

Who introduced Shan-tao to Amida Buddha’s teaching? 

Let’s refer again to Shoshinge, in which you will find a line that reads, “Doshaku kessho do nan sho, Zo matsu ho metsu dohi’in” or “Tao-ch’o determined how difficult it is to fulfill the Path of Sages, and reveals that only passage through the Pure Land gate is possible for us.” (CWS I, p. 72) 

In other words, this verse says that Tao-ch’o (562-645) clarified that it is extremely difficult to attain enlightenment by oneself in this world, and he encouraged people to aspire for birth in Amida’s Pure Land to achieve Buddhahood. 

As you know, Shinran was Honen’s disciple. Similarly, Shan-tao was a disciple of Tao-ch’o. Their age difference was as much as 51 years. Shan-tao must have looked like a great-grandson of Tao-ch’o. 

It has not been often referred to, but Tao-ch’o lived through an extremely turbulent age and put his life in danger many times. Due to space limitations, I cannot detail the historical background, but Tao-ch’o lived under four different dynastic kingdoms during his lifetime. The four dynasties were: Northern Qi (550-577), Northern Zhou (556-581), Sui (581-618) and Tang (618-907). 

In his childhood, the kingdom under the rule of the Northern Qi went through a number of natural disasters and famines that deprived people of hope for life. 

In his youth, Tao-ch’o saw his nation completely destroyed by the Northern Zhou, which carried out a severe persecution for Buddhists in Chinese history. In such terrible social conditions, Tao-ch’o sought salvation in the teaching of Amida Buddha. When the Sui dynasty began, he was finally allowed to publicly share the Buddha-Dharma again. 

According to the documents at the time, more than 100,000 Buddha statues were newly erected or restored and more than 130,000 sutras were reproduced. 

From these figures, we could tell how fiercely Buddhism had been oppressed by the previous government. In such a challenging time, Tao-ch’o traveled until encountering Amida Buddha’s teaching. 

Without being discouraged, Tao-ch’o visited a modest temple in his home province. This temple is called Xuanzhong and it still remains in Shanxi province, China. 

The temple was where T’an-luan (476-542) lived. Although the temple building had been completely destroyed when Tao-ch’o visited, a stone monument remained and it has an inscription written by T’an-luan. 

What T’an-luan inscribed on the monument is believed to be his appreciation for the Nembutsu that is nothing but Amida Buddha’s salvific working. 

Tao-ch’o later rebuilt the temple, and as if being in accord with T’an-luan’s words, he also followed the Nembutsu path throughout his life. Xuanzhong temple was also where young Shan-tao called on Tao-ch’o in his later days. 

The origin of the Pure Land Buddhist teaching that we appreciate today was thus succeeded at this Xuanzhong temple from T’an-luan, Tao-ch’o and onto Shan-tao.