“Exclusive nembutsu.” It sounds intriguing doesn’t it? That is the core practice of the Jōdo-shū. We are standing before the 天天然寺 Stele. This stele marks a place deeply connected to Jōdo-shū Buddhism.
The 天天然寺 Stele stands as a reminder of the Pure Land School’s profound influence on Japanese spirituality. Jōdo-shū is a Japanese branch of Pure Land Buddhism. It comes from the teachings of Hōnen a monk from the Kamakura era. He lived from 1133 to 1212. Jōdo-shū is the most widely practiced branch of Buddhism in Japan alongside Jōdo Shinshū.
The central focus of Jōdo-shū Buddhism is devotion to Amitābha Buddha. Amitābha is also known as Amida Nyorai. Practice centers around the Nembutsu. This involves reciting Amitābha’s name. Adherents believe reciting “Namo Amida Butsu” results in birth in Sukhavati. Sukhavati is the pure land of Amida Buddha.
Hōnen’s work draws heavily from the Chinese Pure Land tradition. The work of Shandao is especially important. Hōnen was also influenced by his Tendai school background. Genshin a Japanese Tendai monk who focused on Pure Land practice also played a role.
Hōnen’s Jōdo goso den lists five Pure Land patriarchs. They shaped Hōnen’s thought. These patriarchs remain central to the Japanese Jōdo-shū school. They are Tanluan Daochuo Shandao Huaigan and Wulong Shaokang.
Hōnen was born in 1133. His father Uruma no Tokikuni belonged to a local ruling family. This was in Mimasaka Province. After his father’s assassination in 1141 Hōnen entered his uncle’s monastery at age 9. He studied at Mount Hiei. He practiced Tendai Buddhism. However he became dissatisfied. He devoted himself to Amitābha through nembutsu after being influenced by Shandao’s writings.
Hōnen attracted followers from all social classes including women excluded from serious Buddhist practice. His followers included fishermen prostitutes samurai and fortune tellers. Some strictly followed Buddhist conduct. Others believed Amida Buddha saved them and behaved recklessly. This drew criticism from monastic communities like Enryakuji and Kofukuji. Honen had his followers sign the Seven Article Pledge in 1204. This pledged respect for other sects and upholding the Buddha-Dharma.
In 1207 monks from Kofukuji petitioned the Emperor to ban Hōnen’s teaching. Two of Hōnen’s disciples were caught proselytizing to Emperor Go-Toba’s ladies in waiting. The Emperor exiled Hōnen and some followers. Two disciples were executed. Hōnen was pardoned. He returned to Kyoto in 1211. He died soon after in 1212.
Hōnen’s disciples collected his writings and built a mausoleum. They began carving his Senchakushū into woodblocks for printing in 1207. This was completed in 1211. The first copies were printed and distributed publicly. It was the first printing of a Japanese Buddhist author’s text.
After Hōnen’s death Ryūkan Kōsai and Shōku became leaders within Hōnen’s Pure Land movement. They defended their tradition. They worked to legitimize Pure Land teachings. They developed their interpretations of Hōnen’s doctrine.
Now as we stand before the 天天然寺 Stele consider the enduring legacy of Jōdo-shū. Reflect on Hōnen’s teachings. Think about the power of devotion and the promise of rebirth in the Pure Land.