THE SENCHAKUSHŪ IN JAPANESE RELIGIOUS HISTORY: THE FOUNDING OF A PURE LAND SCHOOL

Abstract

One of the most interesting and rewarding approaches to the history of religions is the study of times of transition. Of course, every historical moment is a moment of transition, but we refer to those times when the accumulated, unnoticed changes of decades or centuries burst forth in a powerful wave that submerges old forms and establishes in their place new religious ideas and institutions. These are trying times of decision, which challenge many to reexamine their faith and religious commitment. And they are thus times when the character of that faith, and its sources and implications, are more clearly revealed to the view of the historian. Such a time of religious transition took place in Japan at the close of the twelfth century under the leadership of H6nen-b6 Genkui (11331212). In 1198 H6nen authored a treatise, the Senchaku hongan nembutsu shA (Senchakushu or Senjakushu), Assembled Passages on the Selected Nembutsu of the Original Vow, which crystallized centuries of religious change in Japan. In this work, H6nen sets out the radical positions that (1) the Pure Land way of rebirth after death into Amida Buddha's Pure Buddha-land is the only available salvation for those of his times, (2) the only act necessary for such salvation is invocational nembutsu-the utterance of Amida's name in sincere longing for Pure Land rebirth, and (3) this compassionate salvation is especially directed by Amida Buddha toward those who are spiritually deficient and materially deprived, i.e., the sinful and the poor. These teachings stand as a landmark in the history of the popularization of Buddhism in Japan. They encouraged a flood of Pure Land evangelism and led eventually to the institutionalization of the Pure Land movement in a number of sectarian groups.'