Difference between revisions of "A Personal Portrait of Honen"
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| − | In looking at [[Honen's]] career, we can see that the public {{Wiki|reception}} of his teachings fell along incredible [[extremes]] of either great praise or total condemnation. To begin with, there is the comment made by Myozen (1167-1242), a contemporary of [[Honen]]. Myozen first criticized the teachings of [[Honen]] but was eventually converted to the [[Pure land]] [[teaching]] by [[Honen's]] [[Disciple]] Shinku (1136-1228). Myozen once said: | + | |
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| + | Takanobu no Miei, a portrait from the {{Wiki|Muromachi period}} retrospectively attributed to {{Wiki|Fujiwara Takanobu}} (1142-1205), represents [[Honen]] lecturing on the [[Ojoyoshu]]. In this portrait, [[Honen]] wears a gentle expression on his round, benign face. In contrast, the oldest wooden statue of [[Honen]], dating from the {{Wiki|Kamakura period}}, reflects a resolute strength which differs markedly from the {{Wiki|benevolent}} expression of the painting. These two modes of representing [[Honen]] are reduplicated in a number of images. A statue in [[Ojoji]] in Miyagi and Chitare no Miei, another statue in Taimadera in {{Wiki|Nara}}, depict [[Honen]] as a powerful figure. In contrast, he is shown with a soft [[countenance]] in five paintings: 1) Ashibiki no Miei, now in Nison'in in {{Wiki|Kyoto}}, from the late [[Kamakura period]], 2) a painting in Jofukuji in Ibaragi Prefecture from the same [[time]], 3) a woodblock displayed at [[Chion-in]] in {{Wiki|Kyoto}} from 1315, 4) Kagami no Miei, now in Konkaikomyoji in {{Wiki|Kyoto}} made in the [[Nanbokucho]] Period (1336-1392), and 5) a painting in Sorinji in {{Wiki|Kyoto}}, made by Tonna also in the [[Nanbokucho]] Period. | ||
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| + | Since no contemporaneous images of [[Honen]] have come down to us, it is impossible to know what he really looked like. The two styles of portrait are perhaps best understood as differing images of [[Honen]] held by his later followers. The {{Wiki|benevolent}} portraits may reflect the [[Compassion]] that [[people]] [[sensed]] in his [[concern]] for ordinary, deluded persons. On the other hand, the strong depictions may have been intended to show the unusual resolve that [[Honen]] must surely have possessed to have asserted and maintained so radical and innovative a [[Doctrine]]. | ||
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| + | From his many {{Wiki|biographies}}, we gain the [[sense]] of a {{Wiki|holy}} [[person]] [[standing]] before [[people]] and giving lectures. In his writings, we see a simple and fine style which adapts to the level of the audience and shows very carefully made comments. From these {{Wiki|biographies}} and sayings, though, his {{Wiki|real}} [[personality]] does not become apparent. Resources available today concerning his [[personality]] are very limited, yet we [[feel]] it is important to examine the [[true nature]] of this man. | ||
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| + | In [[looking at]] [[Honen's]] career, we can see that the public {{Wiki|reception}} of his teachings fell along incredible [[extremes]] of either great praise or total condemnation. To begin with, there is the comment made by [[Myozen]] (1167-1242), a contemporary of [[Honen]]. [[Myozen]] first criticized the teachings of [[Honen]] but was eventually converted to the [[Pure land]] [[teaching]] by [[Honen's]] [[Disciple]] Shinku (1136-1228). [[Myozen]] once said: | ||
Though there are many [[people]] who advocate [[Pure land]] teachings in [[Japan]], this [[person]] [[Honen]] is [[beyond]] all in [[being]] both believed and criticized. This is due to his advocacy of the exclusive [[Nembutsu]] (senju [[Nembutsu]]). If his [[teaching]] does not correspond to a person's [[belief]], he is criticized. Yet if his [[teaching]] fits a person's [[belief]], it is natural for that [[person]] to believe him. If [[Honen]] had not established this [[belief]], there would be no [[Criticism]] and no praise as well. Since there has been no [[person]] before to establish such a radical [[teaching]], if such a [[teaching]] is mistaken, this mistake will be [[beyond]] comparison. Yet if the establishment of such a [[teaching]] is [[virtuous]], then such [[Virtue]] will be [[beyond]] anyone else's. (Jukkaisho, HDZ.259-260) | Though there are many [[people]] who advocate [[Pure land]] teachings in [[Japan]], this [[person]] [[Honen]] is [[beyond]] all in [[being]] both believed and criticized. This is due to his advocacy of the exclusive [[Nembutsu]] (senju [[Nembutsu]]). If his [[teaching]] does not correspond to a person's [[belief]], he is criticized. Yet if his [[teaching]] fits a person's [[belief]], it is natural for that [[person]] to believe him. If [[Honen]] had not established this [[belief]], there would be no [[Criticism]] and no praise as well. Since there has been no [[person]] before to establish such a radical [[teaching]], if such a [[teaching]] is mistaken, this mistake will be [[beyond]] comparison. Yet if the establishment of such a [[teaching]] is [[virtuous]], then such [[Virtue]] will be [[beyond]] anyone else's. (Jukkaisho, HDZ.259-260) | ||
[[File:Dairyuji-Gifu D01.JPG|thumb|250px|]] | [[File:Dairyuji-Gifu D01.JPG|thumb|250px|]] | ||
| − | An example of someone who praised and believed in [[Honen]] is [[Shinran]] who referred to [[Honen]] respectfully as honshi (true [[master]]): “If I should be cheated by [[Honen]] Shonin and by practicing the [[Nembutsu]] fall into [[Hell]], I would never [[regret]] it.”(Tannisho, T. 83:728) An example of someone who condemned [[Honen]] is [[Myoe]], the writer of the Zaijarin and the Zaijarinshogonki which criticized the [[logic]] of the [[Senchakushu]]. [[Myoe]] called [[Honen]] “a worm in the [[Body]] of a [[lion]]” and further said, “He holds a mischievously heretical [[view]] in [[Mind]] and deceives his followers.” (Zaijarinshogonki, JZ. 8:862b) From these examples, it becomes clear the [[extremes]] to which opinion of [[Honen]] varied. | + | An example of someone who praised and believed in [[Honen]] is [[Shinran]] who referred to [[Honen]] respectfully as honshi (true [[master]]): “If I should be cheated by [[Honen]] [[Shonin]] and by practicing the [[Nembutsu]] fall into [[Hell]], I would never [[regret]] it.”(Tannisho, T. 83:728) An example of someone who condemned [[Honen]] is [[Myoe]], the writer of the Zaijarin and the Zaijarinshogonki which criticized the [[logic]] of the [[Senchakushu]]. [[Myoe]] called [[Honen]] “a worm in the [[Body]] of a [[lion]]” and further said, “He holds a mischievously {{Wiki|heretical}} [[view]] in [[Mind]] and deceives his followers.” (Zaijarinshogonki, JZ. 8:862b) From these examples, it becomes clear the [[extremes]] to which opinion of [[Honen]] varied. |
| − | Further, we can look at five different images in assessing [[Honen's]] character. | + | Further, we can look at five different images in assessing [[Honen's]] [[character]]. |
| − | 1. The first is [[Honen]] as a strict [[master]]. Since the end of the [[Kamakura period]], the mainstream [[impression]] of [[Honen]] has been that he was very serene and gentle. In the nineteenth fascicle of the biographical [[Honen Shonin Gyojoezu]], however, there is recorded an episode of [[Honen]] scolding his [[Disciple]] strictly and severely. In this account, [[Honen]] asked Bencho, “Which [[Nembutsu]] is better, the one of Awanosuke or the one of Genku (mine)?” Awanosuke came from a lower class family, and before he became [[Honen's]] [[Disciple]], he was an [[astrologer]]. The question obviously intended to ask whether the [[Nembutsu]] of a [[person]] not well versed in the [[teaching]] is {{Wiki|inferior}} to a master's [[Nembutsu]]. From [[Honen's]] standpoint, whether a [[person]] had practiced the [[Nembutsu]] for a long [[time]] or not was not the question. Therefore, Bencho should have answered that there was no [[difference]] between the two. Bencho, however, replied,”How can I say the master's [[Nembutsu]] is equal to Awanosuke's?” This answer did not accord with [[Honen's]] [[intention]] and suddenly he raged, “What have you been listening to during my lectures on [[Pure Land Buddhism]]!?” (HDZ. 97-98) From this passage, we can see that [[Honen]] was not just a man who was gentle and serene. | + | 1. The first is [[Honen]] as a strict [[master]]. Since the end of the [[Kamakura period]], the {{Wiki|mainstream}} [[impression]] of [[Honen]] has been that he was very [[serene]] and gentle. In the nineteenth fascicle of the biographical [[Honen Shonin Gyojoezu]], however, there is recorded an episode of [[Honen]] scolding his [[Disciple]] strictly and severely. In this account, [[Honen]] asked [[Bencho]], “Which [[Nembutsu]] is better, the one of Awanosuke or the one of [[Genku]] (mine)?” Awanosuke came from a lower class [[family]], and before he became [[Honen's]] [[Disciple]], he was an [[astrologer]]. The question obviously intended to ask whether the [[Nembutsu]] of a [[person]] not well versed in the [[teaching]] is {{Wiki|inferior}} to a [[master's]] [[Nembutsu]]. From [[Honen's]] standpoint, whether a [[person]] had practiced the [[Nembutsu]] for a long [[time]] or not was not the question. Therefore, [[Bencho]] should have answered that there was no [[difference]] between the two. [[Bencho]], however, replied,”How can I say the [[master's]] [[Nembutsu]] is {{Wiki|equal}} to Awanosuke's?” This answer did not accord with [[Honen's]] [[intention]] and suddenly he raged, “What have you been listening to during my lectures on [[Pure Land Buddhism]]!?” (HDZ. 97-98) From this passage, we can see that [[Honen]] was not just a man who was gentle and [[serene]]. |
| − | 2. The second {{Wiki|image}} is [[Honen]] as introspective and self-critical. During his [[Life]], [[Honen]] was praised as the preeminent [[scholar]] on {{Wiki|Mt. Hiei}}, yet he referred to himself as an idiot and [[ignorant]]. He lamented, “I am very sorry that I lack [[Bodhicitta]] and am always [[Suffering]] from diseases.”(SHZ. 613) Further, “How [[sad]], how [[sad]]. What should I do? What should I do? The [[person]] who is like me is not suitable to the three learnings of [[Sila]] (The [[Precepts]]), [[Samadhi]] ([[Meditation]]), and [[Prajna]] ([[Wisdom]]).”(HDZ. 26) Such {{Wiki|introspection}} which led to [[Honen's]] [[lamentations]] contrasts the high acclaim he received as a [[scholar]] [[Monk]] and is a key point in [[understanding]] the complexity of his character. | + | 2. The second {{Wiki|image}} is [[Honen]] as introspective and self-critical. During his [[Life]], [[Honen]] was praised as the preeminent [[scholar]] on {{Wiki|Mt. Hiei}}, yet he referred to himself as an idiot and [[ignorant]]. He lamented, “I am very sorry that I lack [[Bodhicitta]] and am always [[Suffering]] from diseases.”(SHZ. 613) Further, “How [[sad]], how [[sad]]. What should I do? What should I do? The [[person]] who is like me is not suitable to the three learnings of [[Sila]] (The [[Precepts]]), [[Samadhi]] ([[Meditation]]), and [[Prajna]] ([[Wisdom]]).”(HDZ. 26) Such {{Wiki|introspection}} which led to [[Honen's]] [[lamentations]] contrasts the high acclaim he received as a [[scholar]] [[Monk]] and is a key point in [[understanding]] the complexity of his [[character]]. |
[[File:Honen1.jpeg|thumb|250px|]] | [[File:Honen1.jpeg|thumb|250px|]] | ||
| − | 3. The third {{Wiki|image}} of [[Honen]] is as a bold innovator. The following episode, coming from the sixth fascicle of the [[Honen Shonin Gyojoezu]], records the dispute [[Honen]] had with his [[master]] [[Eiku]] concerning the efficacy of recitation of the [[Nembutsu]] versus [[visualization]] of the [[Pure land]]. [[Honen's]] opinion was, of course, that recitation was {{Wiki|superior}}. [[Eiku]], overwhelmed by this radical interpretation, referred to the opinion of his [[master]] [[Ryonin]] (1073-1132), the founder of the Yuzu [[Nembutsu]] Sect and the authority in the [[Tendai]] Sect at the [[time]] on [[Pure land]] [[Thought]]. [[Eiku]] quoted his [[Master]] [[Ryonin]] as saying that [[visualization]] was {{Wiki|superior}}. [[Honen]], however, rejected this authority and said, “In [[reality]], [[Ryonin]] Shonin was simply born before me.”(HDZ. 24, 551, 597-598, 346). In this quote, [[Honen]] meant that he did not accept [[Ryonin's]] [[ideas]] simply because he was an elder. In advocating his new [[teaching]], [[Honen]] never surrendered or compromised to the elder [[masters]] of the [[Buddhist]] community. In his sayings, we can find [[Honen's]] strong [[attitude]] against authoritative [[masters]] in those days as well as his firm [[belief]] in his new [[understanding]] of [[Buddhism]].(HDZ. 485) | + | 3. The third {{Wiki|image}} of [[Honen]] is as a bold innovator. The following episode, coming from the sixth fascicle of the [[Honen Shonin Gyojoezu]], records the dispute [[Honen]] had with his [[master]] [[Eiku]] concerning the efficacy of {{Wiki|recitation}} of the [[Nembutsu]] versus [[visualization]] of the [[Pure land]]. [[Honen's]] opinion was, of course, that {{Wiki|recitation}} was {{Wiki|superior}}. [[Eiku]], overwhelmed by this radical [[interpretation]], referred to the opinion of his [[master]] [[Ryonin]] (1073-1132), the founder of the Yuzu [[Nembutsu]] [[Sect]] and the authority in the [[Tendai]] [[Sect]] at the [[time]] on [[Pure land]] [[Thought]]. [[Eiku]] quoted his [[Master]] [[Ryonin]] as saying that [[visualization]] was {{Wiki|superior}}. [[Honen]], however, rejected this authority and said, “In [[reality]], [[Ryonin]] [[Shonin]] was simply born before me.”(HDZ. 24, 551, 597-598, 346). In this quote, [[Honen]] meant that he did not accept [[Ryonin's]] [[ideas]] simply because he was an elder. In advocating his new [[teaching]], [[Honen]] never surrendered or compromised to the elder [[masters]] of the [[Buddhist]] {{Wiki|community}}. In his sayings, we can find [[Honen's]] strong [[attitude]] against authoritative [[masters]] in those days as well as his firm [[belief]] in his new [[understanding]] of [[Buddhism]].(HDZ. 485) |
| − | 4. The fourth {{Wiki|image}} is [[Honen]] as a critic of {{Wiki|scholasticism}}. During his [[Life]], [[Honen]] was praised as the greatest [[scholar]] on {{Wiki|Mt. Hiei}}, yet he felt the [[Wisdom]] gained through his years of study was of no use to him in gaining {{Wiki|salvation}} through the [[Pure land]] teachings. In fact, [[Honen]] felt it was a [[hindrance]] to this {{Wiki|salvation}}. The Tsuneni Oserarekeru Okotoba (the Common Sayings of [[Honen]]) contains a passage relating: | + | 4. The fourth {{Wiki|image}} is [[Honen]] as a critic of {{Wiki|scholasticism}}. During his [[Life]], [[Honen]] was praised as the greatest [[scholar]] on {{Wiki|Mt. Hiei}}, yet he felt the [[Wisdom]] gained through his years of study was of no use to him in gaining {{Wiki|salvation}} through the [[Pure land]] teachings. In fact, [[Honen]] felt it was a [[hindrance]] to this {{Wiki|salvation}}. The [[Tsuneni Oserarekeru Okotoba]] (the Common Sayings of [[Honen]]) contains a passage relating: |
| − | Honen Shonin always said that Genku (himself) lacks the [[Wisdom]] to teach others. Ku [[Amida]] Butsu of Hosshoji, though less {{Wiki|intelligent}}, contributes in leading the [[people]] to the [[Pure land]] as an advocate of the [[Nembutsu]]. After [[Death]], if I could be born in the [[World]] of [[humans]], I would like to be born a very [[ignorant]] man and to diligently practice the [[Nembutsu]].(SHZ, 490) | + | [[Honen Shonin]] always said that [[Genku]] (himself) lacks the [[Wisdom]] to teach others. Ku [[Amida]] [[Butsu]] of Hosshoji, though less {{Wiki|intelligent}}, contributes in leading the [[people]] to the [[Pure land]] as an advocate of the [[Nembutsu]]. After [[Death]], if I could be born in the [[World]] of [[humans]], I would like to be born a very [[ignorant]] man and to diligently practice the [[Nembutsu]].(SHZ, 490) |
| − | This passage shows how [[Honen]] felt sorry that he could not teach [[people]] through his [[Wisdom]], and how he envied Ku [[Amida]] Butsu, wanting to be such a simple man. | + | This passage shows how [[Honen]] felt sorry that he could not teach [[people]] through his [[Wisdom]], and how he envied Ku [[Amida]] [[Butsu]], wanting to be such a simple man. |
[[File:Ishiyamadera5435.JPG|thumb|250px|]] | [[File:Ishiyamadera5435.JPG|thumb|250px|]] | ||
| − | Furthermore, [[Honen]] said,"When [[scholars]] are born, they forget the [[Nembutsu]]."(SHZ, 493) In this statement, [[Honen]] shows his opinion that [[scholars]] become too adherent to [[Knowledge]] and are apt to lose [[sight]] that they are [[teaching]] [[living beings]]. The point he reached after great struggle was that he, the wisest man, should become the most [[ignorant]]. In his Ichimai Kishomon (One Sheet Document), which was related just two days before his [[Death]], [[Honen]] states: | + | Furthermore, [[Honen]] said,"When [[scholars]] are born, they forget the [[Nembutsu]]."(SHZ, 493) In this statement, [[Honen]] shows his opinion that [[scholars]] become too adherent to [[Knowledge]] and are apt to lose [[sight]] that they are [[teaching]] [[living beings]]. The point he reached after great struggle was that he, the wisest man, should become the most [[ignorant]]. In his [[Ichimai Kishomon]] (One Sheet Document), which was related just two days before his [[Death]], [[Honen]] states: |
| − | Even if those who believe in the [[Nembutsu]] deeply study all the teachings which [[Shakyamuni]] taught during his [[Life]], they should not put on any airs and should practice the [[Nembutsu]] with the sincerity of those untrained followers [[ignorant]] of [[Buddhist]] [[doctrines]]. (SHZ. 416) | + | Even if those who believe in the [[Nembutsu]] deeply study all the teachings which [[Shakyamuni]] [[taught]] during his [[Life]], they should not put on any [[airs]] and should practice the [[Nembutsu]] with the sincerity of those untrained followers [[ignorant]] of [[Buddhist]] [[doctrines]]. (SHZ. 416) |
| − | 5. The final {{Wiki|image}} of [[Honen]] is as a man dedicated to daily living. [[Honen]] felt the whole of daily [[Life]] was a method for gaining [[birth]] in the [[Pure land]] (ojo) through the [[Nembutsu]]. Though he advocated the exclusive [[Nembutsu]], he observed The [[Precepts]] as a [[master]] of the [[Vinaya]] (code of discipline).(Meigetsuki, HDZ. 967) Fundamentally, to keep The [[Precepts]] is not the practice expounded in [[Amida Buddha]]'s original [[vow]] (hongan), therefore it should be discarded in [[order]] to gain [[birth]] in the [[Pure land]]. [[Honen]], though, re-evaluated The [[Precepts]] as auxiliary acts (jogo) after first establishing [[Faith]] in [[Amida]]. The {{Wiki|concept}} of auxiliary acts includes not only [[religious]] practices but also daily [[Life]]. [[Honen]] stated: | + | 5. The final {{Wiki|image}} of [[Honen]] is as a man dedicated to daily living. [[Honen]] felt the whole of daily [[Life]] was a method for gaining [[birth]] in the [[Pure land]] ([[ojo]]) through the [[Nembutsu]]. Though he advocated the exclusive [[Nembutsu]], he observed The [[Precepts]] as a [[master]] of the [[Vinaya]] (code of discipline).(Meigetsuki, HDZ. 967) Fundamentally, to keep The [[Precepts]] is not the practice expounded in [[Amida Buddha]]'s original [[vow]] ([[hongan]]), therefore it should be discarded in [[order]] to gain [[birth]] in the [[Pure land]]. [[Honen]], though, re-evaluated The [[Precepts]] as auxiliary acts ([[jogo]]) after first establishing [[Faith]] in [[Amida]]. The {{Wiki|concept}} of auxiliary acts includes not only [[religious]] practices but also daily [[Life]]. [[Honen]] stated: |
| − | How should we spend this [[Life]]? We should spend our [[Life]] so that we can recite the [[Nembutsu]]. If something hinders our practice of the [[Nembutsu]], it should be abandoned and stopped....... Clothing, [[Food]] and [[shelter]], these three are the auxiliary acts of the [[Nembutsu]], that is to say that anything which can enable a secure [[Life]] is an auxiliary act of the [[Nembutsu]]. [[People]] who do not recite the [[Nembutsu]] and [[Love]] and care about their [[bodies]] will surely fall into the three [[Evil]] [[realms]] after [[Death]]. Yet why should [[people]] who recite the [[Nembutsu]] not care about their [[bodies]] which will be born in the [[Pure land]]? You should care for yourself as much as possible. If you think such acts are not auxiliary acts of the [[Nembutsu]] and become attached to them, they will become the [[Karma]] for falling into the three [[Evil]] [[realms]]. If you care for yourself in [[order]] to recite the [[Nembutsu]] and attain [[birth]] in the [[Pure land]], such a secure [[Life]] will become an auxiliary act of the [[Nembutsu]]. Everything is like this.(SHZ. 462-463) | + | How should we spend this [[Life]]? We should spend our [[Life]] so that we can recite the [[Nembutsu]]. If something hinders our practice of the [[Nembutsu]], it should be abandoned and stopped....... Clothing, [[Food]] and [[shelter]], these three are the auxiliary acts of the [[Nembutsu]], that is to say that anything which can enable a secure [[Life]] is an auxiliary act of the [[Nembutsu]]. [[People]] who do not recite the [[Nembutsu]] and [[Love]] and [[care]] about their [[bodies]] will surely fall into the three [[Evil]] [[realms]] after [[Death]]. Yet why should [[people]] who recite the [[Nembutsu]] not [[care]] about their [[bodies]] which will be born in the [[Pure land]]? You should [[care]] for yourself as much as possible. If you think such acts are not auxiliary acts of the [[Nembutsu]] and become [[attached]] to them, they will become the [[Karma]] for falling into the three [[Evil]] [[realms]]. If you [[care]] for yourself in [[order]] to recite the [[Nembutsu]] and attain [[birth]] in the [[Pure land]], such a secure [[Life]] will become an auxiliary act of the [[Nembutsu]]. Everything is like this.(SHZ. 462-463) |
In gaining a [[view]] of these personal aspects of [[Honen's]] [[character]], we can begin to see how he came to radically [[transform]] [[Japanese]] [[Buddhism]] in a way unprecedented since its arrival six hundred years before. | In gaining a [[view]] of these personal aspects of [[Honen's]] [[character]], we can begin to see how he came to radically [[transform]] [[Japanese]] [[Buddhism]] in a way unprecedented since its arrival six hundred years before. | ||
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References: | References: | ||
| − | Portrait of [[Honen]] from Saisho-in, Tokyo. | + | Portrait of [[Honen]] from Saisho-in, [[Tokyo]]. |
| − | Sermoning to old fisherfolk couple at Takasago Bay in Harima (Harima-kuni Takasago-no-ura-nite gyomin-no-rofufura o kyokasuru) from the [[Honen]] Shonin gyojoezu, Scroll 34, section 20. | + | Sermoning to old fisherfolk couple at Takasago Bay in Harima (Harima-kuni Takasago-no-ura-nite gyomin-no-rofufura o kyokasuru) from the [[Honen]] [[Shonin]] gyojoezu, Scroll 34, section 20. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 09:41, 15 March 2024
Takanobu no Miei, a portrait from the Muromachi period retrospectively attributed to Fujiwara Takanobu (1142-1205), represents Honen lecturing on the Ojoyoshu. In this portrait, Honen wears a gentle expression on his round, benign face. In contrast, the oldest wooden statue of Honen, dating from the Kamakura period, reflects a resolute strength which differs markedly from the benevolent expression of the painting. These two modes of representing Honen are reduplicated in a number of images. A statue in Ojoji in Miyagi and Chitare no Miei, another statue in Taimadera in Nara, depict Honen as a powerful figure. In contrast, he is shown with a soft countenance in five paintings: 1) Ashibiki no Miei, now in Nison'in in Kyoto, from the late Kamakura period, 2) a painting in Jofukuji in Ibaragi Prefecture from the same time, 3) a woodblock displayed at Chion-in in Kyoto from 1315, 4) Kagami no Miei, now in Konkaikomyoji in Kyoto made in the Nanbokucho Period (1336-1392), and 5) a painting in Sorinji in Kyoto, made by Tonna also in the Nanbokucho Period.
Since no contemporaneous images of Honen have come down to us, it is impossible to know what he really looked like. The two styles of portrait are perhaps best understood as differing images of Honen held by his later followers. The benevolent portraits may reflect the Compassion that people sensed in his concern for ordinary, deluded persons. On the other hand, the strong depictions may have been intended to show the unusual resolve that Honen must surely have possessed to have asserted and maintained so radical and innovative a Doctrine.
From his many biographies, we gain the sense of a holy person standing before people and giving lectures. In his writings, we see a simple and fine style which adapts to the level of the audience and shows very carefully made comments. From these biographies and sayings, though, his real personality does not become apparent. Resources available today concerning his personality are very limited, yet we feel it is important to examine the true nature of this man.
In looking at Honen's career, we can see that the public reception of his teachings fell along incredible extremes of either great praise or total condemnation. To begin with, there is the comment made by Myozen (1167-1242), a contemporary of Honen. Myozen first criticized the teachings of Honen but was eventually converted to the Pure land teaching by Honen's Disciple Shinku (1136-1228). Myozen once said:
Though there are many people who advocate Pure land teachings in Japan, this person Honen is beyond all in being both believed and criticized. This is due to his advocacy of the exclusive Nembutsu (senju Nembutsu). If his teaching does not correspond to a person's belief, he is criticized. Yet if his teaching fits a person's belief, it is natural for that person to believe him. If Honen had not established this belief, there would be no Criticism and no praise as well. Since there has been no person before to establish such a radical teaching, if such a teaching is mistaken, this mistake will be beyond comparison. Yet if the establishment of such a teaching is virtuous, then such Virtue will be beyond anyone else's. (Jukkaisho, HDZ.259-260)
An example of someone who praised and believed in Honen is Shinran who referred to Honen respectfully as honshi (true master): “If I should be cheated by Honen Shonin and by practicing the Nembutsu fall into Hell, I would never regret it.”(Tannisho, T. 83:728) An example of someone who condemned Honen is Myoe, the writer of the Zaijarin and the Zaijarinshogonki which criticized the logic of the Senchakushu. Myoe called Honen “a worm in the Body of a lion” and further said, “He holds a mischievously heretical view in Mind and deceives his followers.” (Zaijarinshogonki, JZ. 8:862b) From these examples, it becomes clear the extremes to which opinion of Honen varied.
Further, we can look at five different images in assessing Honen's character.
1. The first is Honen as a strict master. Since the end of the Kamakura period, the mainstream impression of Honen has been that he was very serene and gentle. In the nineteenth fascicle of the biographical Honen Shonin Gyojoezu, however, there is recorded an episode of Honen scolding his Disciple strictly and severely. In this account, Honen asked Bencho, “Which Nembutsu is better, the one of Awanosuke or the one of Genku (mine)?” Awanosuke came from a lower class family, and before he became Honen's Disciple, he was an astrologer. The question obviously intended to ask whether the Nembutsu of a person not well versed in the teaching is inferior to a master's Nembutsu. From Honen's standpoint, whether a person had practiced the Nembutsu for a long time or not was not the question. Therefore, Bencho should have answered that there was no difference between the two. Bencho, however, replied,”How can I say the master's Nembutsu is equal to Awanosuke's?” This answer did not accord with Honen's intention and suddenly he raged, “What have you been listening to during my lectures on Pure Land Buddhism!?” (HDZ. 97-98) From this passage, we can see that Honen was not just a man who was gentle and serene.
2. The second image is Honen as introspective and self-critical. During his Life, Honen was praised as the preeminent scholar on Mt. Hiei, yet he referred to himself as an idiot and ignorant. He lamented, “I am very sorry that I lack Bodhicitta and am always Suffering from diseases.”(SHZ. 613) Further, “How sad, how sad. What should I do? What should I do? The person who is like me is not suitable to the three learnings of Sila (The Precepts), Samadhi (Meditation), and Prajna (Wisdom).”(HDZ. 26) Such introspection which led to Honen's lamentations contrasts the high acclaim he received as a scholar Monk and is a key point in understanding the complexity of his character.
3. The third image of Honen is as a bold innovator. The following episode, coming from the sixth fascicle of the Honen Shonin Gyojoezu, records the dispute Honen had with his master Eiku concerning the efficacy of recitation of the Nembutsu versus visualization of the Pure land. Honen's opinion was, of course, that recitation was superior. Eiku, overwhelmed by this radical interpretation, referred to the opinion of his master Ryonin (1073-1132), the founder of the Yuzu Nembutsu Sect and the authority in the Tendai Sect at the time on Pure land Thought. Eiku quoted his Master Ryonin as saying that visualization was superior. Honen, however, rejected this authority and said, “In reality, Ryonin Shonin was simply born before me.”(HDZ. 24, 551, 597-598, 346). In this quote, Honen meant that he did not accept Ryonin's ideas simply because he was an elder. In advocating his new teaching, Honen never surrendered or compromised to the elder masters of the Buddhist community. In his sayings, we can find Honen's strong attitude against authoritative masters in those days as well as his firm belief in his new understanding of Buddhism.(HDZ. 485)
4. The fourth image is Honen as a critic of scholasticism. During his Life, Honen was praised as the greatest scholar on Mt. Hiei, yet he felt the Wisdom gained through his years of study was of no use to him in gaining salvation through the Pure land teachings. In fact, Honen felt it was a hindrance to this salvation. The Tsuneni Oserarekeru Okotoba (the Common Sayings of Honen) contains a passage relating:
Honen Shonin always said that Genku (himself) lacks the Wisdom to teach others. Ku Amida Butsu of Hosshoji, though less intelligent, contributes in leading the people to the Pure land as an advocate of the Nembutsu. After Death, if I could be born in the World of humans, I would like to be born a very ignorant man and to diligently practice the Nembutsu.(SHZ, 490)
This passage shows how Honen felt sorry that he could not teach people through his Wisdom, and how he envied Ku Amida Butsu, wanting to be such a simple man.
Furthermore, Honen said,"When scholars are born, they forget the Nembutsu."(SHZ, 493) In this statement, Honen shows his opinion that scholars become too adherent to Knowledge and are apt to lose sight that they are teaching living beings. The point he reached after great struggle was that he, the wisest man, should become the most ignorant. In his Ichimai Kishomon (One Sheet Document), which was related just two days before his Death, Honen states:
Even if those who believe in the Nembutsu deeply study all the teachings which Shakyamuni taught during his Life, they should not put on any airs and should practice the Nembutsu with the sincerity of those untrained followers ignorant of Buddhist doctrines. (SHZ. 416)
5. The final image of Honen is as a man dedicated to daily living. Honen felt the whole of daily Life was a method for gaining birth in the Pure land (ojo) through the Nembutsu. Though he advocated the exclusive Nembutsu, he observed The Precepts as a master of the Vinaya (code of discipline).(Meigetsuki, HDZ. 967) Fundamentally, to keep The Precepts is not the practice expounded in Amida Buddha's original vow (hongan), therefore it should be discarded in order to gain birth in the Pure land. Honen, though, re-evaluated The Precepts as auxiliary acts (jogo) after first establishing Faith in Amida. The concept of auxiliary acts includes not only religious practices but also daily Life. Honen stated:
How should we spend this Life? We should spend our Life so that we can recite the Nembutsu. If something hinders our practice of the Nembutsu, it should be abandoned and stopped....... Clothing, Food and shelter, these three are the auxiliary acts of the Nembutsu, that is to say that anything which can enable a secure Life is an auxiliary act of the Nembutsu. People who do not recite the Nembutsu and Love and care about their bodies will surely fall into the three Evil realms after Death. Yet why should people who recite the Nembutsu not care about their bodies which will be born in the Pure land? You should care for yourself as much as possible. If you think such acts are not auxiliary acts of the Nembutsu and become attached to them, they will become the Karma for falling into the three Evil realms. If you care for yourself in order to recite the Nembutsu and attain birth in the Pure land, such a secure Life will become an auxiliary act of the Nembutsu. Everything is like this.(SHZ. 462-463)
In gaining a view of these personal aspects of Honen's character, we can begin to see how he came to radically transform Japanese Buddhism in a way unprecedented since its arrival six hundred years before.
References:
Portrait of Honen from Saisho-in, Tokyo.
Sermoning to old fisherfolk couple at Takasago Bay in Harima (Harima-kuni Takasago-no-ura-nite gyomin-no-rofufura o kyokasuru) from the Honen Shonin gyojoezu, Scroll 34, section 20.
