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The New Buddhism of Kamakura and the Doctrine of Innate Enlightenment

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The New Buddhism of Kamakura and the Doctrine of Innate Enlightenment R. L F. H,.bjto The New Buddhism of Kamakura and the Doctrine of Innate Enlightenment by Ruben L. F. Habito, Perlcins School of Theology, Southern Methodist University, Dallas, TX ecent scholarship in Japanese religions has the development of Buddhist thought. This is a R called attention to the need Cor a new look at teaching which denies the dualistic opposition Kamakura Buddhism, to see beyond the inherent between such polar notions as S3J!1wa,lnirvlil)a. limitations oC many detailed studies centering on ordinary bein&'Buddha, this world/Pure Land, one or other of the religious luminaries that lived delusive passionslwisdom (or enlightenment), etc. during this period but which Cail to relate their (For concise accounts in English, see Tamura. subject with the other significant movements and 1984, 1987). II is a doctrinal srandpoint that figures of the same era, as well as to set in became influential from the la/e Heian period on pc.rspective the apologetic strain of sectarian­ and made its impact 01\ subsequent Japanese based treatments oC the founders of the major seets thought and culture, in literature, arts, etc. (Ta­ that saw their beginnings during this period. This mura, 1969) Recently it bas evoked a controversy "new look" would aim at a more comprehensive among scholars in Japan as to its orthodoxy within grasp of the period and its significance Cor the the Buddhist tradition.' whole oC Japanese religious and social history.' This article willioolc: at the worlc oC Tamura Shimaji DaitO (1875-1927) had noted as far YoshirO 01\ the influence of Tendai hoogaku shis(J back as 1926 that the new forms of Buddhism 01\ the major figures of the New Kamakura Bud­ which began during the Karnakura period oC dhism, as laid out in his worlc Kamakura Shin­ Japanese history can be seen against the backdrop Bukky(J no Kenkyii, and oCCer critical observations oCacommonmatrix deriving from Japan's Middle­ and tasks Cor further investigation.' Ancient (Chiiko) Tendai. Shimaji pointed out the It must be noted that the founders of the necessity and importance oC Curther research into Buddhist movements that saw their beginnings this particular period in the history oC Japanese during the Kamakura Period (known as the New Buddhism.' More recently, Tamura YoshiIO (1921- Karnakura Buddhism or Shin-BullyO, 10 distin­ 1989) and others have succeeded in elucidating a guish these from the "old" or established Bud­ significant element that characterizes this period, dhism which, oC course, continued 10 predominate a religio-philosophical teaching called Tendai and wield its influence on society on this and later hongaku shis(J, which we can roughly translate as periods of Japanese history') had a common back­ "the doclrine oC innate enlightenment." (See Tada, ground: HOnen (1132-1212), Shinran(1173-1262), et a1., 1973.)' In a monumental worlc that merited OiIgen (1200-1253) and Nichiren (1222-1282) all the Imperial Prize of the Japan Academy, Tamura received training Cor a considerable number of pointed out its influence upon the New Buddhism years during the early pan of their careers at Mt. of the Kamakura era (Tamura, 1965). Hiei, the center oC Buddhist learning and activity Since then the term "hongaku shis(J" has at the time. This is the basis Cor the supposition that come to common usage, characterizing what is they were exposed 10 and at least acquainted with said to be a distinctively Japanese contribution in Tendai hongaku shis(1, elements of which, as The l'IIcif"K: World 26 New Series, No. 7, 1991 R. L F. Hobj,o Tamura undertakes to show, are reflecled in their lived. with the HOgen and Heiji uprisings (1156- own fundamental teaching and writings. Their 1159) and the fall of the Heike (1185) IOgether particular responses to the doclrine mark out the with the consequent socio-economic and political distinctive characteristics of their own Buddhist upheavals of the time, in the foreground of con­ teaching. sciousness of the people. It was at Ibis time that the Doctrine of the Latter Days of the Dharma (tnJJpp/j­ HONEN'S RADICAL DUALISM shis6) came inlO vogue, and became influential in the thinking of the Buddhist followers of the HOnen entered ML Hiei at the age of fifteen. period. HOnen himself presupposes this doclrine in He studied the Buddhist scriptures assiduously, his own teaching of Pure Land, and proclaims the and received the appellation "Number One in inefficacy of salvation by any other means than Wisdom" for his erudition that included a mastery reliance on the salvific power of Amida' s vow, of the schools ofNara Buddhism. in addition 10 the assured by the frequent recitation of Amida's program of studies in the Tendai school offered at name. ML HieL Continuing his religious search, at the HOnen's teaching of radical dualism and the age of forty-three he came upon a work of Chinese invocation of the name of Amida as the sole means Pure Land Master Shan Tao (Kuan-Ching-shao, T. of salvation can be seen in contrast with other Pure 1753) and was led to a profound religious experi­ Land thinkers before him. RyOgen (912-985), ence lriggered by the expression "The Name of Senkan (918-983), Zenyu (909-990), Genshin (942- Amida with One Heart, One Mind" fOWld in this 1017). KakUWl (953-1007), Eikan (1033-1111), text He then left ML Hiei and began 10 propagate and Chinkai (1091-1152), coming from the Tendai Pure Land Doc1rine centered on the recitation of tradition. as well as Kakuban (1095-1143) who is the name of Amida. Finding a base at Yoshimizu counled in the Esoteric tradition, include Pure in KyolO, he attained a following among the Land elements in their teachings. In many of Ibe samurai as well as the lower classes of society at writings of Ibe above, Tamura traces the influence the time. At the age of sixty-six he came out with of the doctrine of innate enlightenment, noting his major work (Senjaku-Hongan-Nembu/su-ShU), passages affmning the connection between this setting the fOWJdations for the Pure Land Sect in impermanent world and the Pure Land. (See Japan. Tamura, 1965, pp. 475-524.) HOnen's fWldamental religious standpoint Willi lIIis radical dualism that sets in clear is characterized by the radical opposition of this opposition the phenomenal world on the one hand world of impermanence and of W1certainty and and the Pure Land on the other. HOnen makes a suffering on the one hand, and the absolute world definitive break from the monistic teachings being of the Pure Land on the other, and the single­ transmitled at ML Hiei which were influenced by minded afftnnalion of the latter based on the Tendai hOll8aku shjsfJ. HORen thus sets himself rejection and denial of the former. HOnen situates apan from the established Buddhist circles of his this absolute world in the next life, and believes day, and in so doing comes under attaclc and that one who recites the name of Amida will be met persecution from religious and secular authorities. by Amida himself at one's death and welcomed 10 The doctrine of innate enlightenment thus had a the Pure Land (raig/j-shjsli). reactionary effect on HOnen. accentuating his This radically dualistic standpoint is seen in dualistic standpoint as he separated himself from the context of the lIIlIIulwous age in which HOnen Tendai's monistic tendencies. The Pocilic World 27 New ScriM, No. 7. 1991 R. 1.. F. HabilD SHlNRAN AND TIIE AFFIRMATION OF next, and leads to a stance described as "the THIS-WORLDLY REALITY afftrmation of worldly reality" (genjitsu-klJlei), and further, to the afftrmation of the salvation of As one of HOnen' s loyal disciples, Shinran the most wicked of this world (Tamura, 1970, p. shared the fate of is master's persecution and exile. 49). This stance of Shinran, according to Tamura, Deepening his own religious experience in the derives from the influence of the doc!rine of innate process, Shinran arrived at a stance that goes enlightenment beyond HOnen and distinguished himself from his Second, in Shinran's writings we see the mentor in the Pure Land teaching. Shinran' s posi­ elevation of the person of shinjin as equal in stature tion, of course, merits treatment in greater derail, to the buddhas and tathagatas, and this reaffirms but the following wiD simply examine the ele­ the unity between ordinary living beings and the ments marked out by Tamura as traceable to the Buddha (nyorai-Uj(JlJ-setsu). For example, in the influence of the doctrine of innate enlightenment Leiters of Shinran, we find the following passage, and mise some questions in this regard. repeated in other places also: "The Buddhas in ten A central difference between Shinran and quarters rejoice in the setlling of this heart and his mentor HOnen given in many standard treat­ praise it as being equal to the hearts and minds of 7 ments is in the former's emphasis on shinjin , that all Buddhas. Thus, the person of true shinjin is said is, absolute reliance and trust in the "other power" to be equal to Buddhas. That person is also (of Amida's compassion). Another point of differ­ regarded as being the same as Maitreya, who is ence is Shinran' s teaching of the efficacy of even destined to become the next Buddha." (MaltiJshO,7 a single invocation of the name uttered with Shin Buddhism Translation Series, 1978) thoroughgoing shinjin for the realization of the This is related to Shinran' s view placing Pure Land. This is contrasted with Honen' s en­ shinjin on the same level as the absolute body of couragement of continued acts of invocation of the Buddha (cIharmak5ya), equivalent to suchness, Amida's namemiDions of times (hyaku-man-ben) to buddha-natnre, which is presented in the Yui­ in order to be assured of entry into the Pure Land.
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