Jōdo Shinshū
[2] Shinran (1173–1263) lived during the late Heian to early Kamakura period (1185–1333), a time of turmoil for Japan when the emperor was stripped of political power by the shōguns.
Shinran left his role as a dosō ("practice-hall monk") at Mount Hiei and undertook a 100-day retreat at Rokkaku-dō in Kyoto, where he had a dream on the 95th day.
From that time on, Shinran considered himself, even after exile, a devout disciple of Hōnen rather than a founder establishing his own, distinct Pure Land school.
During this period, Hōnen taught the new nembutsu-only practice to many people in Kyoto society and amassed a substantial following but also came under increasing criticism by the Buddhist establishment there.
Shinran was given a lay name, Yoshizane Fujii, by the authorities but called himself Gutoku "Stubble-headed One" instead and moved to Echigo Province (today Niigata Prefecture).
His eldest son, Zenran, was alleged to have started a heretical sect of Pure Land Buddhism through claims that he received special teachings from his father.
In the year of Hōnen's death, Shinran set out for the Kantō region, where he established a substantial following and began committing his ideas to writing.
However, as time went on, this lack of cohesion and structure caused Jōdo Shinshū to gradually lose its identity as a distinct sect, as people began mixing other Buddhist practices with Shin ritual.
Rennyo ended these practices by formalizing much of the Jōdo Shinshū ritual and liturgy, and revived the thinning community at the Honganji temple while asserting newfound political power.
However, Rennyo has also been criticized by some Shin scholars for his engagement in medieval politics and his alleged divergences from Shinran's original thought.
Secret Shin groups called kakure nenbutsu would meet in mountain caves to perform chanting and traditional rituals.
During World War II, the Honganji, as with the other Japanese Buddhist schools, was compelled to support the policies of the military government and the cult of State Shinto.
Shinran's thought was strongly influenced by the doctrine of Mappō, a largely Mahayana eschatology which claims humanity's ability to listen to and practice the Buddhist teachings deteriorates over time and loses effectiveness in bringing individual practitioners closer to Buddhahood.
The nembutsu becomes understood as an act that expresses gratitude to Amitābha; furthermore, it is evoked in the practitioner through the power of Amida's unobstructed compassion.
[7] Note that this is in contrast to the related Jōdo-shū, which promoted a combination of repetition of the nembutsu and devotion to Amitābha as a means to birth in his pure land of Sukhavati.
[citation needed] Elaborate rituals were used to guarantee rebirth in the Pure Land, including a common practice wherein the fingers were tied by strings to a painting or image of Amida Buddha.
For Shinran Shonin, who closely followed the thought of the Chinese monk Tan-luan, the Pure Land is synonymous with nirvana.
Shinjin arises from jinen (自然 naturalness, spontaneous working of the Vow) and cannot be achieved solely through conscious effort.
According to Shinran, "to hear" means "that sentient beings, having heard how the Buddha's Vow arose—its origin and fulfillment—are altogether free of doubt.
"[9] Jinen also describes the way of naturalness whereby Amitābha's infinite light illumines and transforms the deeply rooted karmic evil of countless rebirths into good karma.
On the other hand, newer Buddhist schools in Japan, such as Zen, tended to have a more positive relationship and occasionally shared practices, although this is still controversial.
In popular lore, Rennyo, the 8th Head Priest of the Hongan-ji sect, was good friends with the famous Zen master Ikkyū.
Jōdo Shinshū drew much of its support from lower social classes in Japan who could not devote the time or education to other esoteric Buddhist practices or merit-making activities.
During the 19th century, Japanese immigrants began arriving in Hawaii, the United States, Canada, Mexico and South America (especially in Brazil).
Today, many Shinshū temples outside Japan continue to have predominantly ethnic Japanese members, although interest in Buddhism and intermarriage contribute to a more diverse community.
