Yuzu Nembutsu
The Yuzu Nembutsu- Shuu (Japanese融通 念 仏 宗) is a school of Amitabha Buddhism in Japan.
History
Founded by Ryōnin
The establishment of the Yuzu Nembutsu shū falls in the late phase of the Heian period. Central figure at the time was the Tendai monk Ryōnin (良 忍; 1072-1132, posthumously known since 1773 by the Go - Momozono - tennō under the title shoo Daishi ,圣 応 大师), who since 1045 as a hermit north of the former capital of Japan Kyoto lived. On the 15th day of the fifth month in 1117 it ( Amitabha ) to have appeared and have explained to him the principle of the Yuzu Nembutsu during a Nembutsu meditation Amida.
In a later meditation on Kurama -ji in Ohara him then Bishamonten had appeared, which prompted him to bring the teaching of the Yuzu Nembutsu to the cessation of suffering of all sentient beings in the world.
So Ryōnin made on the 9th day of the sixth month of the year 1124 in the capital, where the Toba tennō in the magazine earned, in which the followers of Ryōnins committed themselves by name and recorded daily recitation of Yuzu Nembutsu. By further personal support of Tennō the supporters of the new school quickly grew to several hundred.
Until his death on Raigo - in Ryōnin spent the following years with missionary journeys through Japan. For the propagation of the new cult he referred often to the names of eight million gods, the Bishamonten should have given him in the fourth month of the year 1125 in the form of a scroll. These gods had committed themselves to recite the Nembutsu Yuzu daily.
Restoration by Hōmyō
After Ryōnins death, his students gongs (権 现) took over the leadership of the school chairman, and has made the former Shingon temple shuraku -ji (修 楽 寺) in Osaka under the new name Dainembutsu -ji (大 念 仏 寺) to the main temple of the school ( he fulfilled this function even today, with currently about 350 branch temples ).
The assignment of the position of the head of school from master to disciple ran seamlessly to the sixth head, Ryōchin (良镇), who died at age 35 in 1182, without having established a successor. The workbook with the name of the trailer shortly before he had bequeathed to the Shinto shrine Iwashimizu Hachiman gū. There the deity Hachiman should choose a successor.
The generally accepted selection was only almost 140 years later and fell on Hōmyō (法 明; 1279-1349 ), the most Iwashimizu Hachiman gū a corresponding dream to have had on the 15th day of the eleventh month in 1321, which he said local priest reported, who then handed him the book.
Under the Yuzu Nembutsu Hōmyō shū gained strength after a long time and learned in the era of Nanboku -chō support by the Go - Daigo- tennō by Südhof, who entered with a hundred servants in the member booklet. Even after Go- Daigo was driven by Ashikaga Takauji in exile in Yoshino, the Yuzu Nembutsu shū kept him there the loyalty.
During the Vorsteherschaft Hōmyōs who before his time as Yuzu Nembutsu- trailer had led a life as a monk on the Kōya - san, the Yuzu Nembutsu shū experienced a close practical connection to the Shingon shū that the Yuzu Nembutsu in their own rites recorded.
Restoration by Daitsu
After Hōmyōs death, the renewed influence of the Yuzu Nembutsu shū evaporated quickly, including both internal disputes over the succession and the rise of other schools of Amitabha Buddhism in Japan in the late Muromachi period contributed.
One last big boom experienced the school again only in the Edo period under the 46th successor superintendent, Daitsu (大通; 1649-1716, also known as Yukan (融 観) or Ninko ). This had sought up to his inauguration with a Shogun Tokugawa Tsunayoshi petition to an official recognition of the Yuzu Nembutsu shū by the state and spent years missionary work in Japan.
Among his main achievements include the ordination of five hundred monks and nuns, the construction of over thirty temples ( including the Enman -ji in 1702 ) and the constitution of two major treatises: the yuzu Enmonshō (1703), in which the tradition of Amida was written down as a doctrine of the school, and the Yuzu Nembutsu Shingenshō (1705 ), in which the beliefs of the school were presented.
Writings
The Yuzu Nembutsu- Shuu has only a few fonts that are considered for their own teaching as relevant. These include above all the pronouncements of Amida to Ryōnin, and its commentary, the Ryōgemon (领 解 文). As helpful in understanding the doctrine also Kegon - kyō and Hokke - kyō apply, and to a lesser extent, the three sutras of the Pure Land ( the Shorter Amitabha Sutra, the Longer Amitabha Sutra and the Meditation Sutra ).
Teaching
In addition to singing recitation of the nembutsu, which is inherent in all schools of Amidism in Japan, the Yuzu Nembutsu shū the Yuzu linked to from Kegon - kyō and Hokke - kyō derived concept of interdependence and interchangeability of all forms of existence (融通), for its part, a practical implementation of the Kegon principle of mutual connection of each phenomenon with all other phenomena (事 々 无碍, jiji muge ).
In his appearance before Ryōnin Amida is to have the set out as follows:
"A person is like all people All men are like a man An exercise is equal to all exercises All exercises are equal to an exercise This is the attainment (往生, Ojo ) the power of others (他 力, tariki )
The ten worlds (十 界, Jikkai ) are in a single thought And if the Yuzu nembutsu is recited countless times If all the virtues to be perfect "
In the worldview of the Yuzu Nembutsu shū thus the individual believer is inextricably linked to the fate of all other sentient beings in the ten worlds (ie, the six realms of existence plus the realms of Sravakas, the Pratyeka Buddhas, Bodhisattvas and Buddhas, one of the Tendai Buddhism borrowed concept ) connected. Through the devotion to the Yuzu Nembutsu of the individual believer to give up the false notion of his ego and by the power of others ( a technical term in all schools of Buddhism Amitabha ), ie here of yuzu, gain entry into the Pure Land of Amida. This effect, however, as it also refers, albeit to a lesser extent, to the rest of all living beings. It is to be reinforced by the practice of reciting in the group, the Sangha. The individual members form up through the distortion of their name in the Members' booklet, which they commit to a certain number of daily recitations ( approximately 100 or 1,000).