"The Nembutsu of No-Meaning and The Problem of Genres in The Writings and Statements of Gutoku Shinran" By Mark Unno

Summary by Mark Garner. Edited by Mark Unno. 2/18/2002

This article looks at the different approaches to Shinran's thought and writings. It states that there are two common approaches to studying Shinran. Either one can give an overview of Shinran's life and thought by drawing on his many works or one can give an interpretation based on a particular work taken from a particular genre. Unno classifies the genres into philosophically-oriented works, religious works for ordinary followers, songs, letters, records of his statements, and taxonomic summations. Three questions are explored in this article. What does Shinran's expression through different genres tell us about the intended audience? What does each genre tell us about Shinran's mode of expression? What kinds of insights can a consideration of genres tell us about Shinran and Shin Buddhism as a whole? Unno explains that scholars tend to place the Kyogyoshinsho, which is oriented toward scholar-monks or intellectuals, at the top of the interpretive hierarchy. This tends to lead toward an understanding of Shin Buddhism as highly intellectual with requirements for a grasp of sophisticated doctrine. However, the majority of Shinran's statements are directed toward ordinary Pure Land followers who are not intellectuals or highly educated monks. The Kyogyoshinsho is the longest work with many difficult concepts, which was composed in the first part of his life. On the other hand, Shinran wrote the majority of his works between 74 and 90, which were directed toward ordinary people. His intent was to provide an accessible rendering of the nembutsu teaching. Shinran makes an ironic apology to his more sophisticated readers at the end of these works. Perhaps he was commenting on the attachment to words and letters that may be present in the intellectuals and scholar monks but from which ordinary people tended to be free.

One should also consider the fact that Shinran devoted himself primarily to sharing the nembutsu orally with people from various walks of life, many of who were illiterate. The raisan addresses this when it discusses the urgent needs and thoughts of distant followers. One sees that there is far more to Shin Buddhism than abstract ideas. Shinran's personal experiences with his teacher, Honen, his followers, his family and his life lived in the light of the nembutsu are often discussed directly and indirectly. This is especially evident in his use of his own name, when conveying the deep experience of thought. Shinran presents his ideas in different ways in order to provide the skillful means for manifesting great compassion for all walks of life. Shrinran explains in all of his works that ultimately, all distinctions are simultaneously affirmed and dissolved in Amida's compassion. He expresses this as the meaning of no-meaning when one awakes from his blind passion to realize the unfolding of great compassion.