Shōkū (証空) | |
|---|---|
 Undated portrait of Shoku | |
| Title | Founder ofSeizan branch ofJōdo-shū Buddhism |
| Personal life | |
| Born | November 30, 1177 |
| Died | December 24, 1247 |
| Other names | Seizan (西山) |
| Religious life | |
| Religion | Buddhism |
| School | Jōdo-shū Buddhism,Seizan Branch |
| Senior posting | |
| Teacher | Hōnen |
Zen'ebo Shōkū (証空, November 30, 1177 – December 24, 1247), sometimes calledSeizan (西山), was a disciple ofHōnen, founder of theJōdo-shū Buddhist sect. Shōkū later succeededJōhen, aShingon monk with an affinity for Pure Land Buddhism, as the headEikandō (itself a former Shingon temple). Shōkū then established a separate branch of Jōdo-shū called theSeizan-ha ("West Mountain" branch), and completed the transition of Eikandō from a Shingon temple into a Jōdo-shū one.
Shōkū’s teachings reflect a synthesis of Pure Land thought, emphasizing the inseparability of true settled faith (anjin),nembutsu, and thenon-duality between sentient beings and the Dharma through the doctrine ofkihō ittai (one essence, one reality).
Shōkū’s thought laid the foundation for later doctrinal developments within the Seizan branch and influenced subsequent Pure Land traditions. His ideas are particularly influential onJōdo Shinshū, through a text called theAnjin Ketsujō Shō(Determination of the Settled Mind), which was popularized byRennyo. This text shows the influence of Shōkū’s teaching and may have been written by him or a disciple of his.[1]
Born as the eldest son of Minamoto no Chikatsune, the governor ofKaga Province, he was later adopted by Koga Michichika, a high-ranking noble. At the age of 14, Shōkū renounced secular life and entered Hōnen's monastic community, where he dedicated himself to the study and propagation of Pure Land teachings.[2] In one legend about his life, his mother stood before a famous bridge to have his fortune told. At that time, a monk passed by chanting theLotus Sutra, which convinced her that he should be a priest.[3]
It was then that Shōkū studied under Hōnen for 23 years. Shōkū played a significant role in Hōnen's circle, serving as a scribe for Hōnen’s seminal work,Senchakushū, and signing theSeven-Article Pledge as the fourth-ranked disciple. He was deeply engaged in doctrinal discussions, notably debating with Shinran on the interpretation of "losing the body in birth" (taishitsu ōjō) and "not losing the body in birth" (futaishitsu ōjō), ultimately seeking Hōnen’s judgment on the matter.[2] Shōkū integrated elements of Tendai Buddhism into his Pure Land practice, reflecting his deep engagement with esoteric teachings. He studied under prominent Tendai monks, including Jien, and sought to synthesize Tendai doctrine with Pure Land thought. His works, such asKangyōsho Kanganmon Gi (21 fascicles) andŌjō Raizan Kanganmon Gi (10 fascicles), demonstrate his theological contributions to the Jōdo tradition.[2]
During the persecutions against Hōnen’s followers in 1207 and 1227, known respectively as the Jōgen and Karoku Suppressions, Shōkū was implicated but managed to escape severe punishment through his connections within the nobility and the Tendai sect.[4] In 1213, he moved to the Northern Peak (Kita-no-O) of Saiyama Zenpō-ji, later known as Sankō-ji, where his lineage became known as the Seizan school.[2]
Later in life, Shōkū became a disciple ofJōhen, who had recently converted from theShingon school to theJōdo-shū school, subsequently converting theEikan-dō as well. Shōkū later took over as head of this temple, and fully converted the temple into a Jōdo shū temple, and began theSeizan branch.
After Hōnen had died, Shōkū also studiedTendai and esotericShingon Buddhism extensively with a focus onPure Land teachings and practices. Shōkū’s teachings were characterized by their philosophical depth and the integration ofTendai thought to reorganize and further develop Hōnen’s doctrine.[5] His teachings gained strong support, particularly among the aristocracy. He is known for his extensive commentary on theTaima Mandala at the invitation of the head priest ofTaima-dera temple.[5]
His later years were marked by significant scholarly and devotional activities. In 1243, he and ten of his disciples transcribed major Buddhist scriptures, including theBodhisattva Precepts Sutra, theLotus Sutra, and the three Pure Land sutras, and enshrined them within an Amitābha statue at Dainen-ji. The following year, he cast a bronze bell at Jōkyō-ji, inscribing it with key passages from Pure Land scriptures, symbolizing his doctrinal legacy.[2]
Shōkū passed away on November 26, 1247, at the age of 71 in his retreat at Kenkō-in, located in the southern part of Kyoto. His remains were later transferred to the Seizan lineage’s ancestral temple, theKadan-no-byō at Ōjōzanmai-in. His teachings and writings continue to shape the doctrinal framework of the Seizan school ofJōdo Buddhism.[2]
Shōkū’s disciples include Hokkō Jōon (法興浄音, 1201–1271), Enkū Ryūshin (円空立信, 1213–1284), Kankyō Shōnyū (観鏡証入, 1196–1245), and Dōkan Shōe (道観証慧, 1195–1264). These disciples formed the four branches of the Seizan school: Nishitani (西谷), Fukakusa (深草), Higashiyama (東山), and Saga (嵯峨).[5]
The temple biography mentions that Shōkū was very intense in his study and practice, and would recite thenembutsu up to 60,000 times a day, in addition to other ascetic practices. Shōkū described his practice asshiroki no nembutsu (白木念仏,"unvarnished nembutsu"), meaning that after studying the Buddhistsutras extensively, and engaging in other Buddhist practices, one should then recite thenembutsu with total faith in Amida Buddha. This echoes the words of Hōnen where one should study Buddhist teachings, but then return to the humble self to be saved byAmida Buddha.[6] '
Shōkū viewed the nembutsu as an act of faith that united the believer with Amida Buddha. Central to Shōkū’s teaching was the concept ofanjin (settled faith), which he considered essential for the arising ofnembutsu. He argued that genuine faith requires abandoning the attitude of self-power (the idea that our efforts liberate us), in favor of totally entrusting oneself toAmida’s original vow. In this framework, the believer transitions from attempting to achieve salvation through personal effort to fully relying on Amida’s boundless compassion. According to Shōkū, Amida’s attainment ofBuddhahood ten kalpas ago already ensured the salvation of sentient beings (as it is stated in the original vow of theSutra of Infinite Life). Thus, just as Amida’s enlightenment is indisputable, so too is the believer’s salvation, which is intrinsically linked to it. This absence of doubt, he maintained, is synonymous with faith itself.[7]
According to Shōkū, in the six-character phraseNamu Amida Butsu (I take refuge in Amida Buddha), the first two characters,Namu, signify the believer’s reliance on Amida, while the remaining four,Amida Butsu, represent the Buddha’s salvific power. Thus, reciting the nembutsu embodies the unity of the believer and Amida's Dharma-body. This non-duality between us and Amida was termedkihō ittai (one essence, one reality), signifies that the believer, though limited in spiritual capacity, becomes inseparably linked to the absolute truth embodied by the Buddha.[7]
For Shōkū,Buddhahood the essence of Amida's Vow, which in turn is the embodiment of Buddhahood universally permeating all sentient beings. Thus, there is no ultimate distinction between the Amida Buddha as the liberator and sentient beings as the subjects to be liberated.[8] Furthermore, the Amida's Vow is the ultimate source of all teachings, including the other-power practice of nembutsu, and the self-power practices (which are only manifested to lead beings to other-power nembutsu).[8]
Unlike interpretations that saw thenembutsu as a practice whichcauses birth in the Pure Land after death, Shōkū asserted that salvation occurs immediately upon the emergence of faith. He thus held that once true faith arises, on reciting the nembutsu, the distinction between the believer and Amida dissolves, making birth in the Pure Land an immediate reality (sokutoku ōjō). All actions—physical, verbal, and mental—become manifestations ofnembutsu and expressions of Amida’s power rather than the efforts of the believer.[7]
Although Shōkū rejected religious practices as ameans of attaining salvation, he did not discard them altogether. He engaged in activities such as extensive nembutsu chanting, scriptural recitation, monastic discipline, and temple lectures. However, he regarded these not as self-powered efforts to achieve rebirth in the Pure Land, but as manifestations of Amida’s work through him. In this way, he reconciled religious observances with the doctrine of faith-based salvation.[7]
Shōkū's teaching of nembutsu as “unvarnished wood” (shiroki nembutsu), meaning it should be free from personal interpretations and attachments to self-power practices. People who rely on their own efforts—whether through doctrinal understanding, precepts, or meditation—add their own “color” to the nembutsu, leading either to arrogance or discouragement. However, true nembutsu, as taught in the Pure Land sutras, requires no such modifications. Shandao emphasized that sincere faith and calling Amida’s name alone suffice, aligning with the concept of unembellished, unaltered practice.[9]
Even those who have lived entirely immoral lives and are in their final moments, unable to perform good deeds or understand Buddhist teachings, can attain birth in the Pure Land by simply calling Amida’s name. Their nembutsu remains entirely uncolored by self-effort, much like a child’s hand guided in writing. Shōkū stressed that nembutsu alone—without reliance on meditative or non-meditative practices—ensures salvation, regardless of one’s background. This teaching underscores complete reliance on Amida’s other-power (tariki) rather than self-power (jiriki), though it does not dismiss the value of nembutsu recited by those knowledgeable in Mahayana or precepts.[9]
Shoku explains his view of the unvarnished nembutsu as follows:
Now if a person just says thenembutsu, he or she will attain birth [in the pure land] - no matter whether the person leads a pure or impure life, whether their karma is bad or good, whether the person is of high class or low, a scholar or a fool. And yet people committed to the self-power (jiriki) method of emancipation keep on making meditative and non-meditative practices their objective. They insist that it is useless to try to attain birth without the coloring these practices give to theirnembutsu. But they are all totally out of line. That is why we teach the method of emancipation by dependence uponother power (tariki) and the complete rejection of the principles of the self-power method. Now this doesn’t mean that there’s no value in thenembutsu of people either deeply or just ordinarily knowledgeable of the Mahayana teachings, or of those who keep the precepts. It’s very important to avoid all confusion of thought here.[9]
Shōkū is known for his unique interpretation of "other-power cultivation" (他力修行) which harmonizes all practices, including the five main Pure Land practice and all practices of the threefold training (precepts, meditation, and wisdom), into a schema which remains focused on Amida Buddha. He argued that all virtuous practices are ultimately rooted in the merit of Amida Buddha, and thus, even practices traditionally associated with "self-power" could be understood as expressions ofother-power faith if one approaches them with the right attitude. This perspective allowed Shōkū to reconcile the single-minded other-power focus of Japanese Pure Land with the broader Mahayana emphasis on ethical and meditative practices.[10]
Regarding thefive main Pure Land practices as taught byShandao (sutra recitation, visualization of Amida, worship, nembutsu recitation and praising and making offerings), Shōkū writes that while only the nembutsu is necessary, one may still engage in the other four auxiliary practices as a way to deepen one's connection to Amida's vow and express one's gratitude to Amida Buddha.[10]
Shōkū's also taught that even all the miscellaneous practices of thethreefold training (precepts, meditation, and wisdom), which are not necessarily Pure Land focused, can still be adopted in a Pure Land mode. Regarding precepts, Shōkū equated them with nembutsu, asserting that takingrefuge in Amida Buddha is the essence of ethical discipline. In meditation, he emphasized the achievement ofsamādhi (meditative absorption) through the contemplative practices described in theContemplation Sutra, though he cautioned that vivid visions of the Buddha were not necessary forrebirth in the pure land. For wisdom, Shōkū identified it with the "three minds" (三心) offaith in other-power, particularly the mind of sincere dedication to Amida's vow.[10]
Shōkū's teachings also critically addressed the conventional self-power practices prevalent in the Buddhist traditions of his time. He argued that practitioners who relied on their own efforts without recognizing the primacy of Amida's power for the Buddhist path were trapped in a cycle of doubt and attachment. By contrast, "other-power practice" involves recognizing one's own limitations and the futility of self-reliance, thereby opening oneself to the transformative power of Amida's vow. As such, what made one's practice self-powered or other-powered was one's relationship with Amida's power, rather than the practical details of one's specific practice.[10]
As such, if one "recognize one's own evil", seeing that our self-power is futile, and turns to rely solely on Amida Buddha's power, all practices become effective through the infinite merit of the Buddha's original vow. Thus, Shōkū writes in hisKangyōsho Taii (観経疏大意):[10]
The third mind of dedication and aspiration, means that all practices, all good deeds, the roots of goodness from past, present, and future, and the merits of oneself and others are all the merit of Amida Buddha. When one practices with a mind that separates these, it is difficult to achieve. But when one returns to the universal vow, they become one and the same.
Shoku's view of realization holds that through practicing Buddha contemplation, one can attain a partial realization or insight in this life. According to Shōkū, the attainment of "the patience of non-arising" (mushōnin 無生忍,Skt. anutpattika-dharma-kṣānti) could be partially reached in this life, not just on birth in the pure land. He outlined two elements of the attainment of non-arising: one refers to attaining thestage of non-retrogression (a point at which one cannot regress on the bodhisattva path), and the other refers to attaining the Dharma-nature body (法性身). These are respectively assigned to the practice of the seventh contemplation of the Buddha's Lotus Throne (taught in theContemplation Sutra), and to the period after rebirth in the Pure Land, during which one realizes the nature ofDharmakaya.[11]
Shōkū bases his theory of realization in this life on several passages passage from theContemplation Sutra, one of which states:
Seeing the supremely wondrous pleasures of that land, one's heart is filled with joy, and accordingly, at that moment, one attains the insight into non-arising.[12]
Shōkū also relies on Shandao's commentary which states that Queen Vaidehi (the main recipient of the teaching of the Contemplation Sutra), on "seeing Amida directly" has her "heart open further" and then "realizes insight". Shōkū held that this refers to attaining the patience within the ten faiths (jūshin 十信), which are the first ten stages in the traditionalEast Asian schema of the bodhisattva stages. Furthermore, he held that the phrase "the mind increasingly opens and awakens to patience" in Shandao'sCommentary to the Contemplation Sutra (found in the section on the visualization of the Buddha's Lotus seat) refers to Vaidehi's attainment of the firstbodhisattva stage.[12] Moreover, Shōkū also draws on the fact that theContemplation sutra contains another passage which states that five hundred of Vaidehi'sladies-in-waiting attained the patience of non-arising after hearing the teaching on the sixteen contemplations. Shōkū interprets this passage to mean that future sentient beings, if they truly hear and internalize the teachings of the sixteen contemplations in theContemplation Sutra, can attain the state of realization in the present life.[12]
Regarding realizations after attaining rebirth in the pure land itself, Shōkū's position is that bodhisattvas reborn inSukhavati reach the fifty-first stage of near-enlightenment. According to Shōkū, all beings who have attained true faith in Amida Buddha can reach this stage regardless of their position within the nine grades of birth in the Pure Land.[12]
Some of Shōkū's main works include:[5]
{{cite web}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)| International | |
|---|---|
| National | |
| Academics | |
