|
Chronological Table of the Events in
Shinran’s Life |
|
Date |
Shinran's Age |
Events in Shinran's Life |
|
1173 |
One |
May
21: Shinran is Born |
|
1181 |
9 |
He
enters Tendai monastic life on Mt. Hiei, beginning his practice as an
‘ordinary temple monk’ (doso) |
|
1201 |
29 |
Shinran has spent 20 years studying the Tendai school’s encyclopedic
organization of prevalent Buddhist doctrine and practice while living
as a monastic on Mt. Hiei. In the process he begins to turn toward the
Pure Land movement as the major avenue for the salvation of sentient
beings. Eventually his conviction strengthens to the degree that he
decides to find the Pure Land master Honen and become his disciple.
Shinran visits the Rokkaku-do (said
to have been built by Shotoku-taishi) to pray and meditate for the
courage to clearly make his final decision.
He remains in retreat for 100 days.
At dawn on the 95th day, Shotoku-taishi appears to him in a dream.
This convinces Shinran to join Honen.
Shinran leaves Mt. Hiei. |
|
1203 |
31 |
April
5: A bodhisattva appears to Shinran during a dream; based on the
revelation from this dream he decides to marry. |
|
1204 |
32 |
November 7: Due to mounting criticism by Mt. Hiei religious
authorities over the Pure Land teachings and practices of Honen’s
movement, his disciple Seikaku composes an apology and Shinku writes a
defense entitled "Seven-article pledge" for Honen, inviting major
disciples to sign it.
November 8: Shinran signs the Seven-article pledge (not as Shinran but
with "Shakku", which was his self-styled name at the time). |
|
1205 |
33 |
April
14: With Honen’s permission, Shinran has copied Honen’s Pure Land
masterpiece, the Senjaku-hongan nembutsu-shu; Honen inscribes the copy
with "Namu Amida Butsu – the basis for the act of rebirth is the
nembutsu".
July 29: Shinran borrows and copies Honen’s portrait. Honen inscribes
it with a modified quotation from Shan-tao’s Wang-sheng li-tsan.
In October, the major Nara Buddhist monastic institution, Kofukuji,
requests an imperial ban on the Nembutsu movement, as the Hosso School
monk-scholar Jokei presents a nine article petition entitled "Kofukuji
Report to the Throne" accusing Honen and his disciples of heresy.
(Some modern scholars claim that Shinran may have later written his
Kyogyoshinsho to refute Jokei’s petition) |
|
1207 |
35 |
In
early February, the imperial court government orders the Nembutsu
movement banned. Honen is banished to Tosa and his major disciples are
either exiled or executed. Shinran is exiled to Kokufu in the Echigo
district. He is deprived of his monastic status and given the lay name
"Yoshizane Fujii" – however, he calls himself ‘Toku’ (‘the bald’) or
‘Gutoku’ (‘Stubble haired Fool’) during exile. |
|
1211 |
39 |
In
March, his son Shinrembo Myoshin is born.
November 17: Honen, Shinran and others are recalled from exile. |
|
1212 |
40 |
January 25: Honen dies at the age of eighty |
|
1214 |
42 |
In
the spring, Shinran leaves Echigo to go to the Kanto area (eastern
Japan). On his journey, especially during a few days stay at Sanuki in
Kozukenokuni, he understands the true misery of ordinary Japanese
people, so he immediately plans to recite the Three Pure Land Sutras
1000 times to create karmic merit for this poverty stricken people. He
realizes, however, that this practice cannot be true to a total
commitment to the saving Other-Power of the Buddha Amida’s compassion,
so he stops this "self-effort" after a few days. |
|
1217 |
45 |
At
some time before this year, Shinran completes his Kangyo-amidakyo-shuchu
(Annotated Amitayur-dhyana sutra and Smaller Sukhavativyuha sutra).
This work reflects upon his study time under Honen. (A clear influence
of Shan-tao is noticeable in this work). |
|
1224 |
52 |
His
daughter Kakushin-ni is born.
During this year, Shinran probably
completed the first draft of the overall structure of his
Kyogyoshinsho. (This is based on the present tense language found in
volume 6 and the year itself, identified by Shinran as 1224.)
Shinran writes that the year
1224 is the 683rd year of the Decay of the Dharma (Mappo). He is angry
at the ban on nembutsu ordered in August by the government, because it
is his belief that the nembutsu is the only teaching for salvation in
this age of Mappo. |
|
1230 |
58 |
May
25: Shinran copies Seikaku’s Yuishin-sho (Summary of
‘Only-Entrusting’). Both were Honen’s disciples and close friends.
(Shinran copied the Yuishin-sho more than any text during his lifetime
– up to six times). |
|
1231 |
59 |
April
4 – 8: During an illness and the subsequent recovery, he confides to
his wife what has burdened him for 17 years. He confesses that he has
practiced chanting the Three Pure Land Sutras 1000 times to save
sentient beings, even when this belief was contrary to a thorough
faith in Absolute ‘Other-Power’. |
|
1233 |
61 |
At
this time Shinran leaves the Kanto area and moves to Kyoto. (This
occurred because of the growing antagonism to Nembutsu practice in
eastern Japan. On July 24, 1235 Nembutsu practice would be prohibited
and disciples banished from Kamakura by the military Bakufu
government). |
|
1235 |
63 |
June
19: Shinran copies the Yuishin-sho for the second time, this time in
Hiragana-syllabary. From here onwards, until the moment of his death,
Shinran will spend most of his time copying the works of his fellow
disciples, and writing his own works and commentaries, for the most
part in Japanese.
Shinran’s grandson, Nyoshin is born, the son of Zenran. |
|
1247 |
75 |
February 5: Shinran’s disciple Sonren copies the Kyogyoshinsho
(which would suggest that the text was completed before this time,
since copying was only permitted with finished texts). |
|
1255 |
83 |
November 9: Shinran writes a letter to his oldest son Zenran,
concerning a rumor that Zenran has expressed heretical statements.
(Concerning the so-called "Midnight-teaching") |
|
1256 |
84 |
January 9: Shinran writes a letter to his disciple Shinjo, advising
him not to fight the gradual prohibition against Nembutsu teaching and
practice in the Kanto area (with the aid of a prominent government
official). He also warns his disciples to stand firm in their faith in
spite of Zenran’s heretical pronouncements.
May 29: Shinran writes to his
oldest son Zenran, disowning him because Zenran’s most recent letter
to a Nembutsu follower in Kanto area clearly expresses views which are
strongly heretical to Shinran’s Pure Land teachings. |
|
1257 |
85 |
May
11: Shinran writes a letter (address unknown) mentioning that his
memory and eyesight have become rather weak. |
|
1258 |
86 |
October 29: In a letter to Keishin Shinran refers to the teaching that
a person of true faith can be considered equal to the Tathagata.
About this time Shinran is
afflicted with a throat problem.
December 14: Shinran preaches to
his disciple Kenchi about ‘jinen ho-ni’ (his final teaching of the
natural inevitability of the ‘Dharma as it is’). Kenchi directly
records his words. |
|
1261 |
89 |
During November,
Shinran’s wife Eshinni is taken ill (Shinran and his wife have been
living apart since 1233 for reasons unknown) in Echigo. |
|
1262 |
90 |
In
May, Eshinni recovers from her illness.
End of November, Shinran becomes
critically ill.
November 28:
Shinran dies. |
|
Shinran’s Major Writings and Their Probable
Dates of Appearance |
| Date |
Age |
Work |
|
1224 |
52 |
Ken jodo shinjitsu kyo gyo sho monrui 6 volumes
"The collection of passages expounding the true teaching, practice,
faith and realization of the Pure Land"
Also known as Kyogyoshinsho "Teaching, practice, faith and
realization"
It is in this work that Shinran lays down and systematizes all
doctrines of Jodo Shinshu. Shinran’s fervent faith and profound
philosophical insight are fully found in it.
|
|
1248 |
76 |
Jodo Wasan 1 volume
"Hymns on the Pure Land"
116 stanzas in the style of popular Japanese verse praising the
virtues of the Buddha Amida and the glory of the Pure Land. The
doctrine of Jodo Shinshu taught through the Three Pure Land sutras.
|
|
1248 |
76 |
Koso
Wasan 1 volume
"Hymns on the Patriarchs"
117 stanzas praising the historical and doctrinal contributions of
seven Pure Land patriarchs throughout India, China and Japan. The
historical and doctrinal essence of Jodo Shinshu in Buddhism are
taught.
|
|
1255 |
83 |
Jodo monrui jusho 1 volume
"Collection of passages expounding the Pure Land teaching"
This is a setting forth of essentials drawn from Kyogyoshinsho,
particularly a concise account of "Faith".
|
|
1255 |
83 |
Gutoku sho 2 volumes
"Gutoku’s notes" ("Notes from a baldheaded ignoramus")
The essence of the teaching of Jodo Shinshu is explained. The position
of Jodo Shinshu doctrine within Buddhism is shown. Gutoku is the name
Shinran adopted during and after his exile.
|
|
1255 |
83 |
Kotaishi shotoku hosan 1 volume
"Hymns on Prince Shotoku"
17 stanzas which are hymns of praise of Prince Shotoku. Prince Shotoku
is called the "Father of Japanese Buddhism".
|
|
1255 |
83 |
Jodo sangyo ojo monrui 1 volume
"A collection of passages on rebirth expounded in the Three Pure Land
Sutras".
This work explores the subject of Pure Land rebirth, denoting
differences in the three major Pure Land sutras.
|
|
1255 |
83 |
Songo shinzo meimon 1 volume
"Notes on the inscriptions on sacred scrolls"
A collection of commentaries on Sacred Pure Land objects. |
|
1256 |
84 |
Nyushitsu nimon ge 1 volume
"Hymn of the two gateways of Entrance and Emergence"
74 stanzas appreciating the compassion necessary for our rebirth in
(or entrance) and return from (emergence) the Pure Land in order to
help others practice the way of rebirth in the Pure Land.
|
|
1256 |
84 |
Osoeko gensoeko monrui 1 volume
"Passages on the two aspects of the Tathagata’s directing of virtue"
Also known as Nyorai nishu eko mon, this collection explains
the Buddha Amida’s 17th, 18th and 22nd vows, citing a Chinese
translation of Vasubandhu’s Sukhavati-vyuhopadesa. (Jodo-ron) |
|
1257 |
85 |
Shozomatsu Wasan 1 volume
"Hymns of the Dharma-ages"
113 stanzas of Shinran’s appreciation of the Buddha Amida’s opening
the path to enlightenment for the beings in the three dharma-periods
after Sakyamuni’s demise. The doctrine of Jodo Shinshu and its
applicability in the degenerate age of the Dharma. |
|
1257 |
85 |
Yuishin sho mon’i 1 volume
"Notes on ‘Essentials of Faith Alone’"
A commentary of Seikaku’s work, Yuishin sho, which is a detailed
explanation of the Pure Land teaching in simple Japanese language.
Seikaku was a respected friend of Shinran. |
|
1257 |
85 |
Ichinen tanen mon’i 1 volume
"Notes on ‘Once-calling and Many-calling’"
This commentary is a bibliographical introduction to the citation in
Ryukan’s work, Ichinen tanen funbetsu no koto which, translated
in English, is "Matters of distinguishing between single invocation
and many invocations". Ryukan was also a friend of Shinran and leader
of Tanengi, many invocations (repeated uttering of Nembutsu). |
Besides these works Shinran wrote a
great number of letters to his followers in the Kanto-area. These
letters (of which 53 are extant – 42 if we don’t count the
duplicates), compiled mainly in four collections, not only express the
major points in his thought but also his concerns regarding deviations
from the teaching that found their way among the followers. Most
famous of these collections is Mattosho, "Lamp for the Latter
Ages", a collection of 23 letters.
All of Shinran’s writings are translated in English and published by
Jodo Shinshu Hongwanji-ha under the title "The Collected
Works of Shinran" in 2 volumes. You can find them online at
www.shinranworks.com |
