Following Hanamatsuri in April, which celebrates the birth of Siddhartha Gautama, the founder of Buddhism, May marks the observance of Gotan-E, a celebration of the birth of Shinran, the founder of Jodo Shinshu, who was born on May 21, 1173. This celebration brings together millions of people each year — not only in the U.S. and Japan, but all over the world — who deeply respect and appreciate Shinran’s great guidance.
Of course, Shinran is Japanese. And while there are countless noteworthy figures in Japan’s long history, to this day, there is no Japanese individual anywhere else in the world who has the respect of countless Nembutsu followers that Shinran does.
Gotan-E Service is a wonderful opportunity to honor our great teacher, Shinran, for his extraordinary efforts and to rejoice in having encountered the Nembutsu teaching. It is a chance to express our respect and gratitude for his great achievements in opening the Nembutsu Path wide, so that all of us may attain Buddhahood. As we celebrate his birthday with sincere reverence, let us reflect with gratitude on the countless causes and conditions that have allowed us to encounter this teaching.
When I think deeply about Shinran’s life, I can’t help but realize that there are few like Shinran who have fascinated so many, and who have continued to be reflected in people’s minds. Although nowadays, he, as a founder of Jodo Shinshu, is respected and adored by many people all over the world. One reason is that he was gifted with a great personality. His rare humility, born of deep self-reflection, attracted a great deal of confidence and reverence because many people felt sympathetic to his way of living.
There is a famous saying by Shinran which goes:
As for myself, Shinran, I do not have a single disciple.
Although he had founded a revolutionary new way of thinking about and practicing Buddhism, he claimed, “I don’t have a single disciple.” These words of truth were uttered in response to a particular disturbance caused by his disciples of that time.
In those days, the Nembutsu leaders in the Kanto area would senselessly divide the people being converted to the Nembutsu teaching into “my disciples” or “someone else’s disciples.” They were busily engaged in a power struggle to gain even one disciple for their own self-interest. As their attachment to the disciples deepened, eventually they distorted the original meaning of the Nembutsu by claiming, “If one goes against his own teacher and says the Nembutsu under another, that person cannot attain birth in the Pure Land.” This situation confused many Nembutsu followers.
When Shinran went back to Kyoto and learned of such terrible trouble caused by the leaders, he lamented their way of thinking which was born of egotism. Especially in Buddhism, one should be careful about being obsessed with selfishness and pride. Shinran’s view on the situation is expressed in Chapter 6 in the Tannisho as follows:
I don’t have a single disciple. If I could make others say the Nembutsu through my own devices, they would be my disciples. But how arrogant it is to claim as disciples those who live the Nembutsu through the sole working of Amida Buddha’s compassion. If the karmic condition is to come together, we shall be together; if the karmic condition is to be separated, we shall be separated. How absurd that some people assert that if one goes against his own teacher and says the Nembutsu under another, they cannot attain birth in the Pure Land. Are they saying that they will take back the true entrusting heart and mind which is a gift from Amida Buddha as if it belonged to them? It is impossible for such a thing should happen.
Shinran severely admonished the Nembutsu leaders for their shameful attachment to claiming disciples. He made it clear that because a person encounters the Nembutsu teaching and recites the Nembutsu due to Amida Buddha’s guidance; therefore, all who embrace and rejoice in the Nembutsu teaching are Amida Buddha’s disciples, not of any other person.
Although when Shinran lived, he was revered by many enlightened Nembutsu followers as their spiritual teacher, Shinran’s statement, “I do not have a single disciple,” relates to his humble attitude that chides even himself for his arrogant, selfish mind. So, he never regarded himself as a master who had disciples. He acknowledged himself to be a Buddha’s disciple, and accepted that the ones who can be called a master are Sakyamuni Buddha and Amida Buddha. His genuine and humble personality — acknowledging that in a world of equality, all people are Amida Buddha’s disciples regardless of age, gender, and race—naturally attracted many people. As a result of his great personality, there were many Nembutsu followers who revered him as their lifelong teacher.
There is an interesting story about Shinran’s claim that he didn’t have a single disciple in the book Kudensho, written by Shinran’s great-grandson, Kakunyo, third head priest of the Hongwanji-ha.
When Shinran was in Hitachi province, there was a Nembutsu follower named Shingyo-bo. However, he often raised doctrinal objections to Shinran and criticized Shinran’s interpretation of the sutras, and finally, he left Shinran. At that time, another follower, Ren’i-bo, pleaded with Shinran saying, “My teacher, please get back the Nembutsu scroll and the sutra books that you gave to Shingyo-bo because he went against you.” However, Shinran objected to this request, saying, “It is impossible to consider getting the Nembutsu scroll and the sutra books back because I don’t have a single disciple. How can I call him my disciple? All of us are Dharma friends because we are all just Buddha’s disciples.”
And furthermore, Shinran said, “As the scroll of the Nembutsu and the sutra are the clue for all living beings to be saved, even if he leaves me and says the Nembutsu under another, we will never be allowed to get them back, for they are not our possessions. Even if he throws them away on the mountain, countless beings which live there may be saved by them.” In this way, Shinran admonished Ren’i-bo for his concern over “a wayward disciple,” Shingyo-bo. Even towards Shingyo-bo, who criticized and left him, Shinran showed a compassionate and caring attitude, never abandoning him.
Although Shinran was revered and adored by many followers as their lifelong teacher, he was always aware of his own arrogant mind. He treasured the spirit of Ondobo-Ondogyo, which can be interpreted as “Dharma friends…along the same Dharma path” because the Nembutsu is presented to all people regardless of their status.
Although this month we have examined the words of Shinran, “I don’t have a single disciple,” I don’t mean that I deny having a teacher. In life, it is very important for us to have a teacher who observes what we are doing when we are learning something. It is important for us to have teachers who guide us to the path we should take.
Although Shinran said that he didn’t have any disciples, he himself revered Honen Shonin as his trusted teacher throughout his life. Shinran said, “I have nothing to regret, even if I were deceived by my teacher and, saying the Nembutsu, fall into hell.” As we hear his words, we truly understand how much he respected and trusted his teacher.
I believe that the true way of Nembutsu followers is to have the spirit of Ondobo-Ondogyo — of walking the Dharma path with Dharma friends who respect one another — while at the same time, revering our teacher.
I look forward to observing Gotan-E and celebrating the birth of Shinran together with many Dharma friends. Let us deeply reflect on the great achievements of Shinran, and, as we inherit his spirit, walk together on the path of the Nembutsu—respecting and supporting one another as fellow disciples of the Buddha, whether we are ministers, members, or non-members, united in our gathering at the temple.
In Gassho,
Rev. Yushi Mukojima