We observed the Ho’onko Service (Shinran’s Memorial) last month, which was well attended by many members. It is the most important observance in the Jodo Shinshu tradition, held to honor Shinran Shonin, the founder of Jodo Shinshu, who passed away on January 16, 1262. During Ho’onko, we can express our sincere respect and deep gratitude for Shinran’s lifelong efforts and virtues. The tradition is said to have started when Kakunyo, the third head priest and Shinran’s great-grandson, conducted Shinran’s 33rdmemorial service at the Hongwanji at the age of 25.
At 29, Shinran met his lifelong teacher Honen Shonin, and from that point on, he devoted himself entirely to the Nembutsu of Other Power, entrusting himself completely to the Primal Vow of Amida Buddha, beyond human calculation, until his death at 90.
One of the leading Buddhist masters of the Kamakura period was Dogen Zenji, who was born when Shinran was 28 years old. At the age of 14, he entered Mount Hiei and underwent several years of rigorous training. However, he began to question the teachings of the Tendai school and eventually left the mountain. He later sought out Eisai Zenji, who had laid the foundations of Zen in Japan, and entered the Zen tradition, ultimately founding the Soto school of Zen.
Dogen, founder of the Soto school, said: “During the lifetime of Shakyamuni Buddha, there were not only the Buddha himself but also many outstanding disciples. Even these devoted disciples practiced with great diligence while seeking the Buddhist way. How much more, then, must we foolish ordinary beings of later times devote ourselves to practice?”
In contrast, Shinran said: “No matter how deeply I search, I find not even a glimmer of truth in my body or mind. No matter how sincerely and desperately I try to practice, it is like pouring water into a colander full of holes. All such efforts are in vain.”
Interestingly, neither Dogen nor Shinran was satisfied with the teachings they studied at Mount Hiei and each eventually left the mountain. Yet from their words, we can see that, though both Dogen and Shinran were devoted to pursuing the Buddhist path, each had completely contrasting viewpoints.
Certainly, Dogen’s spirit—trusting in one’s own potential and holding the belief that, no matter how steep the path of Self Power, one can break through the obstacles before oneself—is an essential attitude for living with strength. For those of us navigating a competitive society, this way of thinking is equally compelling and inspiring.
However, Shinran fundamentally rejected the path of “self-power”. He deeply lamented the ugly afflictions and delusions that continually lurked in the depths of his heart. In an effort to eliminate these delusive passions, he applied himself with all his might, practicing on Mount Hiei for twenty long years. Despite his dedication, he ultimately realized that these afflictions dwelling in his mind were his true nature. Just as a floor can never be completely clean if wiped with a muddy mop, no matter how much merit one accumulates through one’s own efforts, it remains a good deed tainted by afflictions—ultimately empty and futile. This was Shinran’s profound awakening to the limits of “self-power.”
Shinran didn’t attempt to reach Buddhahood through the path of self-power simply because it was steep or difficult. His twenty years of practice on Mount Hiei are said to have been extremely rigorous. Through this experience, Shinran realized that for ordinary beings burdened with afflictions, the path of self-power is ultimately closed and inaccessible.
Nagarjuna, one of the Seven Pure Land Masters, taught that there are two paths to reach Buddhahood. One is the path of Self-Power, like walking along a difficult overland route; and the other is the path of Other Power through the Nembutsu, like traveling by boat across water. He explained that the path of self-power is not an easy one for weak human beings like us, but a rigorous and demanding path. At the same time, he encouraged us to take the path of Other Power, much like boarding a boat that carries us safely over the water. By showing the arduous overland path, Nagarjuna makes ordinary beings aware of our own limitations and guides us to the path of Other Power—effortless practice that depends entirely on the Primal Vow of Amida Buddha.
In modern society, especially in a competitive world where getting ahead is valued above all, self-assertion is often seen as a virtue. As a result, people are driven to satisfy their own desires and live frantically, eyes fixed single-mindedly on success. For those raised in such an environment, Dogen Zenji’s teaching to “trust in one’s own potential” may appear immediate, vibrant, and inspiring. However, without the foundational experience of denying the ego and awakening to one’s own limitations, this teaching remains fragile—like a castle built on sand—and eventually, people may lose even the sense of meaning in life.
Of course, Dogen also had such self-negation at his core. In his work, the Treasury of the True Dharma Eye, he writes: “Just set aside your body and mind, forget them, and throw them into the house of Buddha; then all is done by Buddha. When you follow this, you are freed from birth and death and become a Buddha without effort or calculation.” With these words, Dogen demonstrates letting go of self-power and attaining the world of enlightenment through the power of Buddha.
Living by letting go of one’s own power and instead entrusting everything to the Primal Vow of Amida Buddha may at first seem like a passive way of life. Yet through Amida Buddha’s efforts, we are guided toward genuine independence and true self-realization.
Thus Shinran denied the self, but in doing so did not resign himself to a life without meaning. Guided by the Primal Vow that supports frail ordinary beings, he lived his ninety-year life with remarkable strength, joy and gratitude, walking each step with a wholehearted and powerful spirit far beyond what we often experience today.
In Gassho,
Rev. Yushi Mukojima