On the Title of the ‘Kyōgyōshinshō’

As I’ve mentioned previously our temple holds two major retreats a year in which we are currently studying Shinran Shonin’s teaching as explicated in his major work commonly known as the Kyōgyōshinshō (KGSS). In May we had a retreat focused on the ‘Chapter on Practice’ and  at the next we will be looking at the ‘Chapter on Shinjin’.

Yesterday I was looking at the introductory essay on the KGSS in the Nishi Honganji ‘Collected Works of Shinran’ (CWS) which points out that the full title of the KGSS is Kenjōdo Shinjitsu Kyōgyōshō Monrui (顕浄土真実教行証文類 – ”A Collection of Passages Revealing the True Teaching, Practice and Realization of the Pure Land Way’)  and makes the case that the usage of the abbreviation ’Kyōgyōshinshō’ (which reflects the actual structure of the text i.e. with the insertion of ’shin’ – faith) arose over a century after Shinran Shonin’s death.  Other scholars have also put forward theories such as that Shinran Shonin initially projected a work based on the three traditional pillars of Buddhism, later adding in the Shinjin chapter which had originally existed as a separate work.*

I don’t have the knowledge, means or skills to weigh in on such matters.  However it seems to me that the important issue that lies behind this debate is the argument that Shinran Shonin was not trying to add a fourth pillar to the traditional explication of Buddhism but rather to indicate that in Jodo Shinshu practice and faith form a dynamic and inseparable unity.  On this the head priest of our Samgha has said:

In Buddhism there is an orderly system in place that proceeds from ‘teaching’ through ‘practice’ to ‘enlightenment.’ However, if we only understand the system in this way we will encounter great difficulties.

I mean by this that the schematic process from ‘practice’ to ‘enlightenment’ fails to avoid the artificiality or intentionality which will almost inevitably accompany any ‘practice’ which aims at ‘enlightenment.’

It should be made clear, therefore, that in Pure Land Buddhism the ‘thought [of taking refuge]’ corresponds to what in Buddhism is generally known as ‘practice,’ and that the ‘Gate to the Pure Land’ corresponds to what in Buddhism is generally known as ‘enlightenment.’

All this opens up the great path to attaining Buddhahood through the nembutsu.”
(Reverend Master Chimyo Takehara, Head Priest of Shogyo-ji)

The scholars involved in the CWS project conclude their introduction by proposing that the popular title Kyōgyōshinshō should be dropped in favour of the original title given by Shinran Shonin.  In actual fact this hasn’t happened more than a decade after the publication of that essay.  Nonetheless it is certainly a worthwhile exercise to be aware of the full title and appreciate Shinran Shonin’s understanding of the relationship between faith and practice.

I have received your letter of the fourth month, 7th day, on the 26th of the fifth month and have read it carefully. As to the matter you raise, although the one moment of shinjin and the one moment of nembutsu are two, there is no nembutsu separate from shinjin, nor is the one moment of shinjin separate from the one moment of nembutsu. The reason is that the practice of nembutsu is to say it perhaps once, perhaps ten times, on hearing and realizing that birth into the Pure Land is attained by saying the Name fulfilled in the Primal Vow. To hear this Vow and be completely without doubt is the one moment of shinjin. Thus, although shinjin and nembutsu are two, since shinjin is to hear and not doubt that you are saved by only a single pronouncing, which is the fulfillment of practice, there is no shinjin separate from nembutsu; this is the teaching I have received. You should know further that there can be no nembutsu separate from shinjin. Both should be understood to be Amida’s Vow. Nembutsu and shinjin on our part are themselves the manifestation of the Vow. (Mattosho 11)

*

*Note: In actual fact Shinran does use all four terms in the following passage:  “As I contemplate the teaching, practice, shinjin, and realization of the true essence of the Pure Land way, I see that they are the benefit that the Tathagata directs to us in his great compassion. (KGSS IV: 13:)”