I recently returned from a trip to Japan where I was able to visit many sites significant to Jodo Shin Buddhist history. I will try to post some pictures and information about these over the next week. First up is the Hoonzo, a little sutra library where Honen Shonin experienced his conversion to the Exclusive Pure Land Way.

Rev. Shojo Oi writes: “Genku was a most important figure in Japanese Buddhist history. He is more popularly known as Honen. He was born in the second year of Chosho at Kume in the Province of Mimasaku (the present Okayama Prefecture). When young, Genku was called Seishimaru. His father, Uruma-no Tokikuni, was a provincial official. When he was attacked by the opposing faction and lay dying, he told Genku that hate was not overcome by hate.

At the age of nine, in accordance with his father’s dying wish, he became a priest under Kankaku, of Bodaiji Temple. At fifteen he went up to Mt. Hiei, where he learned from Genko, Koen and Eiku. Eiku gave him the name, Honen-bo Genku. Later, he visited distinguished scholars at Nara and Kyoto, from whom he learned more about Buddhist doctrines. Yet he could not find the way to spiritual emancipation.

When he read Genshin’s Ojo Yo Shu, it opened a new spiritual horizon for him. Inspired by the statement in it that the Nembutsu is essential to Birth in the Pure Land, he entered the Hoonzo Library at Kurodani in Mt. Hiei to read the whole Tripitaka. He had read it up to five times, when he came across Zendo’s comment on the Kan Muryoju Kyo, which reads, “The continuous utterance of Amida’s Name with a singleness of mind, irrespective of whether you are walking, standing, sitting, or lying, or whether you practice it for a long or short time, is called the Work of Right Assurance, because it conforms to the Buddha’s Vow (SSZ 1. p. 538). Instantly struck by the boundless mercy and power of Amida Buddha, he was converted to the Pure Land teaching. The time was the fifth year of Shoan ( 117 5), when he was forty-three.

In 1197 he composed the Senjaku Hongan Nembutsu Shu, in which he laid down the doctrinal foundation of the Pure Land teaching.”


Honen’s own account of his experience whilst staying in the Hoonzo is more moving: “In an excess of rejoicing, although there was none to hear, I cried in a loud voice: “In the past, when Amida Buddha was still engaged in practice as Dharmakara [Bodhisattva], he had already established this practice for persons of limited capacity like myself!” Joy pierced me to the marrow, and my tears fell in torrents. (Jurokumonki, JZ. 17:66) “

My own experience of visiting the Hoonzo was wonderful … climbing down a long forest path past many Jizo shrines, breathing the sweet mountain air, and then being greeted by two happy, shining faced nuns (and their cat). My companions and I performed Sanbutsuge before the Hoonzo and rang the temple bell before going on our way, into the twilight, with joyful hearts.
Namuamidabutsu.