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Topic: Shinran

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	Shinran Summary
		Shinran's innovation in Japanese Amidism was the abolishment of monasticism and the authorization of a married priesthood.
		Shinran is particularly noted for establishing marriage among the clergy and abandoning monastic precepts as a religiously justified act.
		Shinran Shonin (親鸞聖人) (1173-1262) was a pupil of Honen and the founder of the Jodo Shinshu (or True Pure Land) sect in Japan.
	www.bookrags.com /Shinran (4076 words)

	Shinran - Wikipedia, the free encyclopedia
		Shinran had been born as part of the aristocratic elite in Kyoto during the end of the Heian Period.
		Although Shinran was critical of the motivations that ultimately lead to the exile, and the disruption of Honen's practice community, the exile itself proved to be a critical turning point in Shinran's religious life.
		Shinran left for an area known as Inada, a small area in Kanto a bit north of Tokyo.
	en.wikipedia.org /wiki/Shinran (1033 words)

	Shinran: Life and Works
		Shinran is exiled to Kokufu in the Echigo district.
		Shinran writes that the year 1224 is the 683rd year of the Decay of the Dharma (Mappo).
		Shinran’s grandson, Nyoshin is born, the son of Zenran.
	www.akshin.net /Shinran.htm (1583 words)

	Shinran shonin
		Shinran Shonin (1173-1262) was born at the close of the Heian period, when political power was passing from the imperial court into the hands of warrior clans.
		Shinran was born into the aristocratic Hino family, a branch of the Fujiwara clan, and his father, Arinori, at one time served at court.
		Shinran was stripped of his priesthood, given a layman's name, and exiled to Echigo (Niigata) on the Japan Sea coast.
	www2.hongwanji.or.jp /english/shinranshonin.html (824 words)

	Shinran Shonin
		Shinran Shonin (Shonin means holy man) was born at Hino near Kyoto, Japan, on May 21st, 1173.
		Shinran' s life, thereafter, became a calm and peaceful life regardless of his conditions.
		Shinran Shonin realized that here was a teaching that enabled the ordinary man to lead a true Buddhist life without shutting himself up in a monastery.
	www.ekoji.org /shinranshonin.html (398 words)

	The Spirituality of Shinran
		An important characteristic of Shinran’s approach, resulting from this awareness, was liberation from religious superstition, oppressive fears of retribution and religious exploitation.
		Shinran’s spirituality is grounded in his sense of the non-discriminating and universal embrace of Amida Buddha’s compassion and wisdom.
		Shinran is not sanctioning or validating such evil events, but he sees them as revealing Amida’s intent to save all beings.
	www.shindharmanet.com /writings/bloom.htm (1186 words)

	Shinran And Jodo Shinshu
		Shinran, the founder of Shin, was born in Kyoto in 1173.
		Shinran himself did not intend to found a new school, but as he states in the Kyogyoshinsho and other works, he merely followed the teachings of the Buddha and the Seven Patriarchs and sought to reveal their true meanings.
		Although Shinran was actually capable of morally good acts, his reflective eye penetrated to the huge mass of evil karma in his unconscious realm, and so he recognized all acts as rooted in evil karma.
	www.buddhistinformation.com /pureland/shinran_and_jodo_shinshu.htm (5034 words)

	Shinran Page
		Shinran, the founder of Shin, was born in Kyoto in 1173.
		Shinran himself did not intend to found a new school, but as he states in the Kyogyoshinsho and other works, he merely followed the teachings of the Buddha and the Seven Patriarchs and sought to reveal their true meanings.
		Although Shinran was actually capable of morally good acts, his reflective eye penetrated to the huge mass of evil karma in his unconscious realm, and so he recognized all acts as rooted in evil karma.
	www.aumcreations.com /cosmicconnections/buddhism/shinran.htm (5034 words)

	[No title]
		Shinran was not a guru as modern people have come to see them in the multitude of religious groups or the variety of evangelists who parade the country condemning people to hellfire and brimstone, if you don't follow their insistent claims to having a monopoly on the truth.
		In line with Shinran's teaching, I understand spiritual liberation to mean the freedom from fear, anxiety and intimidation brought about by dogmatic and intolerant assertions and attitudes of religious teachers who capitalize on the fear of the unknown and the lack of adequate knowledge on the part of the individual.
		Shinran is remarkable for the fact that he never exploited his followers through fear and he himself opposed those forms of religion that relied on magic.
	www.aloha.net /~rtbloom/shinran/abloom/retreat.txt (11014 words)

	SHINRAN SHONIN: BUDDHIST REFORMER
		Shinran Shonin (1173-1262) was the founder of Shin Buddhism.
		Shinran was born into the Hino family and his father at one time served at court.
		Shinran took this as a sign that he should seek out Honen, and went to hear his teaching daily for a hundred days.
	buddhistfaith.tripod.com /pureland_sangha/id69.html (1091 words)

	Shinran
		Shinran (1173-1262), entered the Buddhist priesthood at the age of nine and studied at M1.
		When Honen was exiled to Tosa, Shinran also drew a sentence to be exiled to Echigo, the present-day Niigata on the Japan Sea side.
		The fact that Shinran was able to face honestly the problems of conjugal love and the passion which could destroy the whole person and was able to find a realistic solution to these problems, probably contributed to the further success of his new doctrines.
	www.sp.uconn.edu /~gwang/id116.htm (1380 words)

	[No title]
		Honen, for Shinran, was the embodiment of Seishi Bosatsu, as the expression of the Wisdom of Amida.
		The fruit of being rooted in the soil of the Vow and of one taste with the sea of the Dharma, was a confidence, a sense of liberation.
		Shinran expressed gratitude not only to Honen, as central as he was, but to all the preceding teachers who gave direction and meaning to the teaching from earliest times.
	www.aloha.net /~rtbloom/shinran/abloom/sermon_7.txt (1257 words)

	E-sangha, Buddhist Forum and Buddhism Forum -> Shinran And Jodoshinshu" (Site not responding. Last check: )
		Shinran had no intention of founding a new sect, but simply sought to reveal the essence of Pure Land teaching which had been transmitted and developed by the seven eminent masters in India, China and Japan.
		Shinran himself did not intend to found a new school, but as he states in the Kyogyoshinsho and other works, he merely followed the teachings of the Buddha and the Seven Patriarchs and sought to reveal their true meanings.
		Shinran, however, did not stand up in open defiance of the ecclesiastical authority, nor did he intend to start a new movement.
	www.lioncity.net /buddhism/index.php?showtopic=8399 (5147 words)

	Shinbutsudo: A Web Page for the Study of Japanese Religions
		Shinran was one of the most influential figures of his time.
		Shinran was born into the Hino family, which is a branch of the Fujiwara clan that dominated Kyoto for two centuries.
		The reasons for Shinran’s desire to lead a monastic life are unknown, but some think it could have been due either to the constant warring between the Taira and Minamoto clans, or the loss of his parents at a young age.
	www.uwec.edu /philrel/shimbutsudo/shinran.html (786 words)

	A survey of the Sanjo Wasan of Shinran Shonin
		Shinran's three volumes of Wasan are a kind of Pure Land equivalent of the Dharmapada, for they draw on the entire corpus of Pure Land tradition, philosophy and practice and leave us with succinct and inspiring verses, which are memorable and accessible guides to the Dharma.
		Shinran's verses begin in the Jodo Wasan as a reflection of the "Gathas in Praise of Amida Buddha" by T'an-luan.
		Shinran begins the Hymns on the Three Sutras with a list of those people who acted in such a way as to bring about the revelation of Amida's light and his Primal Vow.
	www.gatenby.id.au /notes/sol.htm (1738 words)

	The Ultimacy of Jodo Shinshu: Shinran's Response to Tendai
		Shinran's reflection on his own religious experience within the context of Pure Land tradition led to the formulation of a religious perspective which took into account the realities of human existence, the nature of religious consciousness and ex- p.
		Shinran is usually included in the group of teachers such as Dogen and Nichiren who left the monastic institution of Mount Hiei, embarking on their respective independent quests for religious understanding and final enlightenment.
		C. Shinran's Critical Classification of Doctrine On the basis of Shinran's assertion that the Pure Land teaching represented the fundamental purpose for the Buddha's appearing in the world, and was the true One Vehicle teaching or the supreme teaching, he had to formulate his own critical classification of doctrines.
	ccbs.ntu.edu.tw /FULLTEXT/JR-ENG/bloom.htm (6057 words)

	Who is Shinran Shonin?
		Shinran Shonin was born on 21st May 1173 (1st day of 4th month, 3rd year of Joan) in the village of Hino on the outskirts of Kyoto.
		After two decades on Mt. Hiei, Shinran Shonin came to the sober realization that Enlightenment was impossible for the common man. The disciplines of Mt. Hiei made him acutely conscious of his own human weakness.
		Shinran Shonin finally settled in Inada and there completed the first draft of the Teaching, Practice, Faith and Attainment in 1224.
	members.tripod.com /shinmission_sg/id14.html (652 words)

	Embracing Shinran's teachings - The Honolulu Advertiser - Hawaii's Newspaper
		Shinran's understanding of himself and human life enables us to be released from our ego-bondage through realistic self-insight.
		We are also freed by Shinran's teaching from social fears, because the new community he created was based on the principle of equality before Amida Buddha and each person was an equal companion in the way of true entrusting.
		Shinran gave universal human dignity and respect to the exploited and oppressed people of his time.
	the.honoluluadvertiser.com /article/2006/Sep/02/il/FP609020305.html (536 words)

	Jodo-Shinshu Buddhism, Dharma for the Modern Age
		Jodo Shinshu Buddhism, or Shin Buddhism, is based upon the teachings and writings of Shinran Shonin (1173-1262).
		These are the Seven Patriarchs of the True Pure Land Way, selected and eulogized by Shinran in his Koso Wasan ("Hymns on the Patriarchs") and in his
		Tannisho, sayings by Shinran recorded by his disciple Yui-en.
	web.mit.edu /stclair/www/amida.html (538 words)

	Buddhism - Jodo Shinsu - A Brief Introduction to Jodo Shinshu
		Shinran Shonin was born on May 21, 1173 (First day of the fourth month, and third year of Shoan) in the village of Hino on the outskirts of Kyoto.
		Shinran Shonin never claimed that he was founding a new religion.
		This is the spiritual state Shinran Shonin called the "ranks of the truly assured." The recitation of the Nembutsu - Namo Amida Butsu - flows naturally and clearly as waters from a mountain spring.
	www.seattlebetsuin.com /a_brief_introduction_to_jodo_shinshu.htm (1532 words)

	The Shin DharmaNet
		CWS was a landmark publication that presented the complete writings of Shinran Shonin in one volume.
		In a sense, The Essential Shinran is an introduction to the CWS.
		This text brings together a variety of authors on Shin Buddhism from the Meiji period at the end of the 19th century to the present.
	www.shindharmanet.com (793 words)

	Rebelion. Vinieron de noche
		Durante toda la jornada Shinran había pastoreado a sus 120 ovejas y al atardecer había conducido rebaño al redil, le dio de comer y de beber y lo ordeñó, siguiendo una rutina tan antigua como la Biblia.
		Ahora la familia Shinran permanece en primera línea de combate, a aproximadamente tres kilómetros del asentamiento judío y a tan sólo unos centenares de metros del puesto de avanzadilla del asentamiento.
		Issa, hermano de Shinran, de 24 años de edad, pastor como su hermano, llevó su rebaño a pastar.
	www.rebelion.org /noticia.php?id=29769 (1383 words)

	Conceptions of the Absolute in Mahayana Buddhism and Shinran
		This, however, is not reductionism on Shinran's part but an attempt to rehabilitate the 'wisdom' aspect of the Mahayana which was in danger of possibly being overlooked by the rich upayas offered by the great message of compassion which, in many ways, formed the centrepiece of the Pure Land message.
		Shinran here is advocating a broader grasp of Nirvana than we see in any of his predecessors even though he was greatly influenced by them (especially T'an-luan) in arriving at his developed position.
		Shinran was very conscious not to be seen as indulging in unorthodox innovations which is why he goes to such pains to cite authoritative scriptures in support of his views.
	www.nembutsu.info /absolute2.htm (4156 words)

	E-sangha, Buddhist Forum and Buddhism Forum -> Masters Honen and Shinran (Site not responding. Last check: )
		Shinran Shonin NEVER disagreed with the act of the Nembutsu, for if he did, then ours would not be a Pure Land tradition.
		Shinran clearly did not subscribe to the idea that we are Buddhas just as we are i this life.
		In a dream, Shinran's wife, Eshinni saw Honen as a manifestation of Seishi bosatsu, and Shinran as a personification of Kannon bosatsu.
	www.lioncity.net /buddhism/index.php?showtopic=32712 (3830 words)

	Orange County Buddhist Church
		Shinran is said to have had a dream that he should meet Honen.
		After twenty years of monastic Buddhism, after twenty years of feeling the hypocrisy of being a monk, yet feeling the emotions and passions of a human being, he was now being told he didn’t have to live that kind of life.
		For Shinran, the radiance of Shakyamuni Buddha that Ananda sees, is the same radiance that Shinran sees in his teacher Honen.
	www.bca-ocbc.org /Messages/Harada/HaradaJan2002.htm (1490 words)

	Conceptions of the Absolute in Mahayana Buddhism and Shinran
		This, however, is not reductionism on Shinran's part but an attempt to rehabilitate the 'wisdom' aspect of the Mahayana which was in danger of possibly being overlooked by the rich upayas offered by the great message of compassion which, in many ways, formed the centrepiece of the Pure Land message.
		Shinran here is advocating a broader grasp of Nirvana than we see in any of his predecessors even though he was greatly influenced by them (especially T'an-luan) in arriving at his developed position.
		Shinran was very conscious not to be seen as indulging in unorthodox innovations which is why he goes to such pains to cite authoritative scriptures in support of his views.
	www.purifymind.com /AbsoluteBuddhism.htm (4030 words)

	Hizou-Hizoku
		Shinran’s early years of life were spent training and practicing Tendai Buddhism on Mt. Hiei, the established monastery and center for Buddhist learning near Kyoto.
		Shinran became a monk from around the age of nine, and practiced on Mt. Hiei until the age of twenty-nine.
		Through Honen, Shinran was able to truly meet the heart of the teachings, and the darkness of his ignorance was opened up to the great light of truth.
	www.vbtemple.org /dharmarain/dr12_hiz.htm (792 words)

	The New York Buddhist Church
		Photographs of the Statue of Shinran Shonin at the NYBC
		Photographs of the historic statue of Shinran Shonin, founder of the Jodo Shinshu school of Buddhism, in front of the New York Buddhist Church.
		This statue of Shinran Shonin survived the atomic bombing of Hiroshima, in which 150,000 people died, and 90 percent of the buildings in the city collapsed or burned.
	www.newyorkbuddhistchurch.org /images_shinran.html (268 words)

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