Hōnen and Shinran

In Tanabe’s reading of time in the work of Heidegger and, through Shinran’s interpretation, of the seventh-century Chinese philosopher Shandao, one can see that both Heidegger’s and Zendō’s viewpoints do not go beyond the ethical standpoint of self-power. Tanabe distances himself from any view that strays from the eternal present as it is witnessed in the practice of metanoesis, in which one attempts to live the continuous practice, not as if one were dead, but by effectively being so, that is, (...) by practicing and witnessing the breaking through of the self, which in turn is the only thing that can foster the eternal present of naturalness. This is definitively Shinran’s viewpoint. (shrink)

This article explores Shinran's depiction of the life of nembutsu through a discussion of his use of the term ‘dwelling’. It seeks thereby to propose a way of reading his writings that might serve as a corrective to the more usual doctrinal views of his teaching. In order to elucidate Shinran's phenomenological endeavour, I consider his writings together with Heidegger's exposition of ‘dwelling’ in his later essays. There are four characteristics of dwelling in particular that both Shinran and Heidegger elaborate (...) in ways that resonate with each other: settledness, freedom, joy, and nearness. The article takes up each of these aspects of the account of dwelling in the two thinkers with the aim of casting new light on Shinran's understanding of human existence in its fullest potential. (shrink)

Japan Pure Land faith with the Chinese to the introduction and spread to the classic Japanese in Japan's ancient and widely popular in the world, the late twelfth century founded by the French and then the Master Pure Land, so that Japanese Buddhism to the civilian population, and Japan completed the process of localization. The rise of Pure Land thought and method and then the birth of Pure Land Buddhism, Study the reason no doubt is from the Dharma-Ending age of (...) popular thinking at the time. France then proposed the idea specializing in Buddhism, and "Infinite Life Sutra," "outlook Infinite Life Sutra", "Amitabha Sutra" as Pure Land Buddhism is based on the fundamental classic, He is the author of "Buddhism is willing to choose the set" is the sectarian master of the ideological and theoretical works. Spread to Japan accompanied by the importation of translated Chinese classics into the country, The Pureland Faith was so popular in ancient and middle ages that it led to the birth of the Jodo Sect founded by Mater Honen in the late 12th century. Undoubtedly, the rise of the Pure-land Faith and the Jodo Sect was, in essence, due to the popularity of the theory concerning about the last stage of Buddhism at that time. The Japanese Jodo Sect accepted all around the theory advocated by Mater Shandao who was the founder of the Chinese Jodo Sect, while Master Honen was the very successor who gathered together the cream parts of the theory. (shrink)

This dissertation has a threefold aim: to clarify Shinran's pathos; to define the moment of his enlightenment; to reveal Shinran as an existential thinker. The existentialism of Shinran's thought is brought into sharper focus by the poignant words of Kierkegaard. The additional aim in this study is: to show the universality of the two thinkers' relation between the Infinite and a finite individual. ;Introduction. Despite Shinran's endeavor to eliminate passion, his pathos became a recipient of eternal peace. The reason for (...) using the Greek term 'pathos' to express Shinran's existential passion is also explained. ;Background. A brief review of the historical background of Shinran's life and times. ;Chapter I. Shinran's pathos emerged as his anxiety over the gulf between himself and the objective truth as seen in the three Pure Land sutras. ;Chapter II. Shinran's subjective approach to the traditional Pure Land teaching heightened his pathos to know himself and the Power of Amida Butsu's Vows. ;Chapter III. By investigating the human being, Shinran's pathos led to despair over the inner-truth of self. ;Chapter IV. Shinran's pathos thus craved the outer-truth, Amida Butsu and his Vow. ;Chapter V. Shinran described three stages to attain enlightenment based on his own experience. It is a process of pathos' striving with self and the uncertainty. ;Chapter VI. When Shinran attained both inner-truth and outer-truth, his pathos had its culmination. In the moment of its culmination, Shinran's pathos encountered the paradox of Amida Butsu's Vows. This is the moment Shinran attained enlightenment. ;Chapter VII. Shinran became a witness of the truth while he experienced contradiction of himself by relating to the infinite with his finite body. The realization of individual pathos is Shinran's realization of the work of the true reality, Dharma, in all beings. ;In conclusion, through suffering which all human beings equally share, despite apparent differences, give everyone the opportunity to relate to eternity through one's pathos. The significance of the existential being is to exist between infinite and finite with the joy of new Birth in eternal life. (shrink)

Abstract Shinran (1173?1263), the founder of the J?doshinsh? of Japanese Pure Land Buddhism, and S?ren Kierkegaard (1813?1855), the Danish father of Christian existentialism, belong to very different eras, cultures, and religious traditions. Yet there are striking similarities between their religious philosophies, especially in how both offer theistic views emphasising faith and grace that see the person as radically insufficient to attain complete self?transformation. Both claim that the human person is so radically insufficient that no one can attain Buddhist enlightenment or (...) Christian salvation through his or her own power, but only through divine power. I will argue against some commentators that although the Deity accepts and transforms this insufficiency, even the power of the Deity does not eradicate human insufficiency in this life for the person of faith. I will also argue that Shinran and Kierkegaard differ significantly about the role of human freedom in faith, and that this difference expresses the central difference between Mah?y?na Buddhism and Christianity regarding the relationship between the person and the Deity. (shrink)