Chanting: Historical Fragments

Surfing the net I came across the following from Venice Hongwanji Temple’s newsletter (.pdf):

In Shin Buddhism, there are no reasons why the chantings (sic) cannot be revised. Traditional chanting, both in melody and content are derived from the Tendai Sect. In the 15th century, Rennyo Shonin created a liturgy based upon the Shoshinge, and used more Japanese intonations. In the 16th (? ed. 17th I think!) century, the Patriarch Jakunyo reintroduced aspects of Tendai music and influences of Shingon chanting were brought into the Hongwanji tradition. In the 18th century, Patriarch Honyo reorganized and systematized Shin chanting as an independent tradition. Further musical theory in 1910 and 1933 have brought the tradition to what it is today. So there is no fundamental reason why, in the future or present, more modifications could not be made. Just remember, the Jodo Shinshu position is that modifications ought to arise out of spiritual experience and not for [a]esthetic reasons, novelty or convenience.”

(from The Book of Jodo Shinshu Chanting (BCA Ministerial Association Gonshiki Liturgy Committee))

Jishin and I have mentioned in the past that our temple follows the Higashi Honganji liturgical tradition and our styles of chanting are different to the Nishi Honganji.  Having said that however I’ve never known much about the specifics of these differences other than those I have noticed in actually listening to the services of each tradition.

Bearing in mind that the the Honganji split took place in 1602 we can possibly ascertain from the above quote that the differences are at least partially related to the Higashi’s non-involvement in the Nishi sect’s re/introduction of Tendai and Shingon styles into the liturgy and the re-organisation that they undertook in the 18th century.  That said I would hesitate to assume that the Higashi traditions liturgy is ‘older’ as it is perfectly possible that they undertook their own changes.

Elsewhere I also came across mention of a special Higashi Honganji ceremony that I have never previously encountered* (I attended the Hoonko ceremony of our head temple in Japan in 2006 and it had its own different tradition of liturgy involving a very high-toned, powerful style of chanting):

On November 28 [2007], Higashi Honganji Temple, the headquarters of the Shinshu Otani sect of Buddhism, in Shimogyo Ward, Kyoto, held the “Bando-bushi” service in Amida Hall. Bando-bushi is the closing service of “Hoonko,” a memorial service in honor of Shinran, the sect’s founder. Approximately 60 seated monks dynamically swayed their upper bodies, and their booming chants of the Buddhist invocation “Nembutsu” echoed in the hall.

During the sutra reading, one monk in the inner sanctuary led recitation of “Namu-amida-bu,” and other monks, called “Do-shu,” also began chanting Nembutsu at the top of their voices while moving their upper bodies back and forth and side to side. Amida Hall was packed with 4,500 followers, who brought their hands together in prayer before the wooden statue of Shinran and the principal image of the temple.

This unique prayer style is said to represent the image of the founder of the sect, Shinran, who continued offering fervent prayers on a boat rocking in the water when he was exiled to Echigo, the old name for the most part of Niigata Prefecture 800 years ago. Now, Higashi Honganji Temple is the sole temple that maintains this prayer style. (Kyoto Shimbun 2007.11.28)

* The Higashi splits further into several other groupings.  Our Shogyoji tradition is completely independent of any but has strong links of friendship and communication with the Tokyo Higashi Honganji.

 

Brief notes: ‘Kairiki’ (Supportive-Power)

Reading Shinran’s Kyogyoshinsho I noticed for the first-time the term ‘Supportive Power’ (Kairiki).  I often hear the terms jiriki and tariki but rarely kairiki.  The glossary to the Nishi Honganji translation of the KGSS defines Kairiki as follows:

In Buddhism generally, the supportive and protective powers of Buddhas which aid the practicer in overcoming obstacles and difficulties on the path to enlightenment. For Shinran, this majestic power is none other than the working of the Primal Vow, which leads a person to realize shinjin:

“It is through the Tathagata’s supportive power, and through the vast power of great compassion and all-embracing wisdom that a person realizes pure, true, and real shinjin. (Passages on the Pure Land Way).”

I’m not 100% sure what the kanji for kairiki is but I think 戒力 which more generally refers to ‘the power of the precepts’.  This would fit in with the Jōdo Shinshū doctrine of Dharmakara-Amida’s directing of the fruits of his/her practice towards us.

 

Japan Days (4)

An hour before the morning service began, we gathered as a group of six to listen to a reading from an important Shin Buddhist text, and then to discuss our personal impressions of what we had heard. The basic structure of this eza (faith-meeting) was that by rote someone would read out aloud the passage and then give a short reflection on what the text, or what they saw as the essential message conveyed by that text, meant to them. Then we would each follow to give voice to our own reflections, not only on the reading, but also on what others had said. After everyone had their chance to say something the meeting would close with an informal talk to catch up on what we did the day before, though this could sometimes also give rise to a serious discussion on a event which had particularly touched the speaker in some way.

By way of a short example, one morning the meeting was lead by MM a young lady in her twenties. She read a chapter from a collection of writings by Venerable CT on the history and development of Shin Buddhism. This is a useful book for this type of study as each chapter is fairly short and discusses an individual topic. The group had been going through each, one by one, every morning. Today the reading was on the life of Jitsunyo Shonin, the fifth son of Rennyo Shonin and the child Rennyo had selected to be his successor. Jitsunyo Shonin was a quiet man who lacked confidence in taking on the office of Head Priest of the Honganji, an organisation which had grown so greatly under his father’s leadership and propagation. Jitsunyo Shonin was advised that he shouldn’t worry about what he saw as his own personal failings but that his main task was to continue transmitting the teaching of his father which was recorded in the many letters (ofumi) he had written. Taking this advice to heart Jitsunyo Shonin was able to realise the way in which he should continue to nuture the faith-movement revived by Rennyo Shonin and continue its development. [Note: this is a very rough translation that I have written from memory but I hope it reflects the basic message of the story].

Using this text as our starting point we talked, in varying ways, about how we in our very different lives understood this episode in the life of Jitsunyo Shonin. For example M-san related the difficulties she had in fulfilling the role and responsibilities she had inherited. Looking back at her life she recalled some of her own experiences which had been central in awakening in her the way she should follow in the light of Amida Buddha. For my own part I remembered times in which my future life course had become uncertain. and how through encountering the sincere minds of my Dharma-friends, I was able to find a solution to the deep seated problems which were preventing me from seeing the way forward. I also thought about the times in which I had lacked confidence in contributing to the life of our sangha in the UK.

In this way, what was on the surface an interesting historical account of a venerable figure in the past, became the gateway to a series of personal introspections that allowed us to look honestly, not only at problems which we had overcome, but also those which lay unilluminated and unreconciled beneath the surface of our everyday consciousness. It brought me to a much clearer understanding of my relationship with others and the unceasing activity of Amida Buddha that emerges through our encounter with the other. Personally speaking it also allowed me to experience a much closer and honest relationship with the members of our small group. Since then I have experienced a much more stable and deep connectedness with our Shin Buddhist community, both at home and in Japan.

Although it would be very difficult to replicate this type of Eza in our home Sangha, it has been interesting to discuss with Kyoshin ways in which to utilize the means of communication we have at our disposal to experience its spirit, if not its form, with a our small, geographically spread, sangha in the UK. This is something I am looking forward to exploring more and more in the future.

Namuamidabutsu