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112 Pacific World historical circumstances and that it represented a departure from Shinran’s original teaching. The difference between Shinran’s and Kakunyo’s understanding of the path of practice reflected the fundamental difference in their understanding of the relationship between shinjin and the act of saying the Name. For Kakunyo, the significance of saying the Name was as an “expression of gratitude” that takes place after one has attained shinjin. His position was based on Shinran’s emphasis on “shinjin is the right cause of birth” and the sequential relationship between the portions of the Eighteenth Vow that pertain to the three minds and saying the Name ten times. In Shinran’s thought, on the other hand, the relationship between the practice of the nembutsu and shinjin is understood fundamentally from the standpoint of their inseparability. For instance, Shinran comments on the inseparability of practice and shinjin in the following passage: As to the matter you raise, although the one moment of shinjin and the one moment of nembutsu are two, there is no nembutsu separate from shinjin, nor is the one moment shinjin separate from the one moment of nembutsu. 16 That fundamental inseparability between the practice of nembutsu and shinjin is further elucidated in this passage: The reason is that the practice of nembutsu is to say it perhaps once, perhaps ten times, on hearing and realizing that birth into the Pure Land is attained by saying the Name fulfilled in the Primal Vow. To hear this Vow and be completely without doubt is the one moment of shinjin. Thus, although shinjin and nembutsu are two, since shinjin is to hear and not doubt that you are saved by only a single pronouncing, which is the fulfillment of practice, there is no shinjin separate from nembutsu. 17 Here, Shinran clearly explains that shinjin and saying the Name are inseparable, because this was fulfilled in the Primal Vow. In other words, shinjin without saying the Name is mere abstract concept, and, on the other hand, saying the Name without true and real shinjin is a fruitless voicing. However, Kakunyo’s approach was to impose a sequential order onto the occurrence of the shinjin and the nembutsu, in essence ignoring the dynamic relationship between them. And this interpretation remains as the fundamental interpretation found in traditional sectarian studies of the doctrine. The scholastic character of traditional sectarian studies of the doctrine has been mostly restricted to exegetical and interpretative textual studies. Traditional doctrinal studies have not sought to interpret Shinran’s texts in
Dake: Re-examination of Shin Buddhist Notions of Practice 113 order to uncover the meaning of the religious experience of Shinran or the psychological structure of nembutsu practice and the shinjin experience that lies concealed beneath the words and phrases. Those studies always take the subjective problems, which are transcendental or metaphysical in nature, and simply try to reduce all explanations to the side of the transcendence in a dualistic, conceptual, and abstract manner. I also believe that this methodological attitude has led to the tendency in traditional doctrinal studies to neglect questions of social praxis or human existence. Although I also understand the historical background that compelled sectarian, doctrinal studies to move in that direction, we all need to bear responsibility for its consequences in the contemporary world. In any case, this attitude is apparent in Kakunyo’s understanding of the relationship between shinjin and saying the Name. What then is the path of practice of birth through the nembutsu in Shinran’s thought, which he considered in context of the relationship of the inseparability of practice and shinjin? I would now like to examine the structure of the path of practice of birth through the nembutsu, which Shinran discussed. THE PATH OF PRACTICE AS HEARING THE NAME If I may begin with the conclusion, Shinran’s path of practice of birth through the nembutsu has the structure of “hearing the Name.” That is to say, the practice of “saying the Name” is in itself identical with the Buddha’s “command of the Primal Vow calling to and summoning us.” 18 Being able to hear (the Name) is called shinjin. In the Larger Sutra of Immeasurable Life, it states, All sentient beings, as they hear the Name, realize even one thoughtmoment of shinjin and joy. 19 Shinran interprets this passage in the following way: The word hear in the passage from the Larger Sutra means that sentient beings, having heard how the Buddha’s Vow arose—its origin and fulfillment—are altogether free of doubt. 20 Further, he explains that Hear the Name is to hear the Name that embodies the Primal Vow. “Hear” means to hear the Primal Vow and be free of doubt. Further, it indicates shinjin. 21
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Keynote Address: The Meaning of Pra
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Shigaraki: The Meaning of Practice
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44 Pacific World dhas’ names are
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48 Pacific World early night you sh
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174 Pacific World NOTES 1. Buddhist
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Book Review 177 Making Pilgrimages:
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Book Review 179 and, more recently,
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BDK ENGLISH TRIPIṬAKA SERIES: A P
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