2020年11月10日 at 08:34

2020年11月14日(土): YouTube”A Zen breeze”配信


The Life of Shinran ― (From the HIGASHI HONGANJI website)
Birth and Spiritual Transformation
Shinran was born in 1173 in the village of Hino, near Uji, Kyoto as the first son of Fujiwara (Hino) Arinori. It was the time when the aristocratic Heian period (794-1185) was coming to an end and the age of the warrior was just beginning, as the Genji and Heike clans were fighting each other.

At the age of nine, Shinran received ordination at Sh?ren-in (a temple of the Tendai denomination) at Awataguchi (Higashiyama, Kyoto), with the name of Hannen and entered upon the Buddhist path. Later, he went to Mt. Hiei, the center of the Tendai denomination and single-mindedly devoted himself to Buddhist studies.

In spite of twenty years of such endeavors however, Shinran could not find the way to overcome suffering and anxiety. In his turmoil, he secluded himself in Rokkaku-d? temple (Kyoto) and while there, had a profound spiritual experience. As a result, he was able to meet H?nen (1133-1212) who was then living in Yoshimizu at Higashiyama. There, Shinran encountered the teaching, “Just say the Nenbutsu, and be saved by Amida,” and began to walk along the Nenbutsu Path of the Primal Vow. He was twenty-nine years old at that time.

Many people gathered around H?nen, regardless of differences in status and position. This, however, caused friction with the long-standing Buddhist establishments, and in 1207, H?nen was exiled to Tosa province (present-day K?chi prefecture), and his disciples were either sentenced to death or exiled. Shinran (35 years old) was exiled to Echigo province (present-day Niigata prefecture) with the secular name of Fujii Yoshizane. He never saw his teacher H?nen again.
Sharing the Dharma
Taking his exile as an opportunity, Shinran resolved anew to live in the Nenbutsu teaching, and regarded himself as an “ignorant bald-headed disciple of the Buddha.” He married Eshinni, and while living among the local people, he shared the Nenbutsu teaching with them. Although he was pardoned five years later, Shinran, knowing of the death of H?nen, did not return to Kyoto, but instead headed toward the Kant? area (the region, surrounding present-day Tokyo) with his family. Through living in such places as Shimotsuma, Kojima, and Inada (all in present-day Ibaraki prefecture), he shared the Nenbutsu teaching with many people.

Returning to Kyoto
After living in the Kant? area for about twenty years, Shinran, in his early sixties, returned to Kyoto. Just around that time, he finished compiling his major work, the Ken J?do Shinjitsu Ky?gy?sh? Monrui (popularly known as Ky?gy?shinsh?), which he had been working on for about ten years. Even without a permanent residence in Kyoto, he enthusiastically continued his writings, including the Song? Shinz? Meimon (The Inscription on the Sacred Name and Images) and the Sanj? Wasan (The Triple Hymns). He completed these writings to clarify and hand down the path he had encountered through H?nen, so that all people could be saved equally together.
Further, through writing letters, Shinran continued to convey the Nenbutsu teaching to his fellow practitioners (d?gy?) in the Kant? area. At the same time, they visited him in Kyoto continuously, and he confirmed this teaching with them.

The Final Days of Shinran
On November 28, 1262, Shinran’s ninety years of life ended while his youngest daughter, Kakushinni, and his followers were caring for him. In spite of hardships, he lived life totally entrusting himself to Amida’s Primal Vow and clarifying the true teaching of the Pure Land, through encountering his teacher, H?nen.




法然上人の念仏の教えには、親鸞聖人だけでなく、老若男女、身分を問わず、たくさんの人々が帰依されました。しかし、興福寺や延暦寺などの他宗から強い反発を受け、ついに朝廷が弾圧に踏み切ります。その結果、4人が死罪、8人が流罪というきびしい処罰が下され、法然上人は土佐(現在の高知県)へ、親鸞聖人は越後(同 新潟県)へ流罪となりました。親鸞聖人35歳の時でした。
5年後、流罪が許された親鸞聖人は、法然上人の死を知ると、京都には戻らず関東へ向かわれました。そこで約20年間滞在し、常陸(ひたち 茨城県)の稲田を中心に、念仏の教えを広く伝えていかれました。




As I privately cast my foolish mind over the time when Master Shinran was alive and compare it with the present day, I cannot help lamenting that there are deviations from what the master taught us directly about true faith. I am concerned that doubts and confusion will arise in the study and transmission of his teaching. How is it possible, without being fortunate enough to encounter a good teacher, to obtain salvation through other-power faith?
Private opinion must not be allowed to distort the true meaning of *other-power.
With this in mind I have noted down a few of Master Shinran’s unforgettable sayings, which still echo in my ears. My sole wish is to dispel the doubts of fellow Shinran followers.
*other-power: Shinran explained in the Kyogyoshinsho that Other Power is the Power of Tathagata’s Vow.


ひそかに愚かな思いを廻らし、親鸞聖人ご在世と、今日をみるに、直に聖人のご教授なされ た真実信心と、異なることが説かれているのは、嘆かわしい限りである。
これでは、正しく聖人の教えを学び、お伝えするのに、 惑いや疑いが生じはしないかと案じられる。  
かかるとき、幸いに善き師に遇わずば、どうして他力易行の信心を獲ることができようか。   決して勝手な判断によって、他力の真義を乱すことがあってはならない。
これひとえに志を同じくする、親鸞学徒の不審を晴らしたいからに 外ならない。
                       ―高森顕徹. 歎異抄をひらく