The Tannishō ( 歎異抄 ) , also known as the Lamentations of Divergences , is a late 13th century short Buddhist text generally thought to have been written by Yuien, a disciple of Shinran . In the Tannishō , Yuien is concerned about the rising doctrinal divergences that emerged in Jōdo Shinshū Buddhism after the death of their founder, so he wrote down dialogues between himself and Shinran that he could recall when his master was alive.
16-521: According to Yuien's own writing in the preface: When I reflect with deep humility upon the past and the present, I cannot help but deplore the prevalence of various deviations from the true faith transmitted by word of mouth from our late Master....Therefore I have recorded here the gist of what the late Shinran Shonin told me, while it still reverberates in my ears. This has been written solely to clear away in advance any uncertainties that might arise among fellow devotees. So much by way of foreword. Many of
32-563: A reformist group created internal divisions. The Dobokai Movement (同朋会運動), a reform group within Higashi Honganji, officially began on the 700th memorial of Shinran in 1962, though its roots were in a movement started in 1947 by a group of practitioners calling themselves the shinjinsha "true person community". The grass-roots reform group was led by Kurube Shin'yū . Akegarasu Haya , Soga Ryōjin , and other disciples of Kiyozawa Manshi were also closely involved. The goal of
48-455: A virtuous person can attain rebirth in the Pure Land, how much more easily a wicked person!" From chapter 8: 念仏 （ ねんぶつ ） は 行者 （ ぎょうじゃ ） のために 非行 （ ひぎょう ） 非善 （ ひぜん ） なり。 わがはからひにて 行 （ ぎょう ） ずるにあらざれば 非行 （ ひぎょう ） といふ。 わがはからひにてつくる 善 （ ぜん ） にもあらざれば 非善 （ ひぜん ） といふ。 "The saying of nembutsu
64-398: A virtuous person can attain rebirth in the Pure Land, how much more easily a wicked person!" From chapter 8: 念仏 （ ねんぶつ ） は 行者 （ ぎょうじゃ ） のために 非行 （ ひぎょう ） 非善 （ ひぜん ） なり。 わがはからひにて 行 （ ぎょう ） ずるにあらざれば 非行 （ ひぎょう ） といふ。 わがはからひにてつくる 善 （ ぜん ） にもあらざれば 非善 （ ひぜん ） といふ。 "The saying of nembutsu
80-467: Is neither a religious practice nor a good act. Since it is practiced without any calculation, it is "non-practice." Since it is also not a good created by my calculation, it is "non-good." The Dobokai Movement The Ohigashi schism (お東騒動) was a religious schism in the Ōtani-ha (also known as Higashi Honganji ) subsect of the Jōdo Shinshū school of Buddhism that occurred in 1969 after
96-576: The Lamentations of Divergences , is a late 13th century short Buddhist text generally thought to have been written by Yuien, a disciple of Shinran . In the Tannishō , Yuien is concerned about the rising doctrinal divergences that emerged in Jōdo Shinshū Buddhism after the death of their founder, so he wrote down dialogues between himself and Shinran that he could recall when his master
112-518: The Dobokai movement was to awaken and unite members of Higashi Honganji due to internal conflict over differences of doctrinal opinion such as over the idea of shinjin and whether the pure land was to be entered in death or in this life. The Dobokai movement based itself largely on the Tannishō , a collection of sayings attributed to Shinran with commentaries by Yuien-bo , one of his disciples, and
128-557: The Higashi Hongwanji branch of Jōdo Shinshū. The Tannishō is divided into 18 sections (sometimes called chapters ), though many of these sections are very short. Some are no longer than a couple of sentences. However, each section deals with a separate doctrinal issue. Sections 1 through 10 focus on Shinran's thoughts with regard to Jōdo Shinshū, the nembutsu and Amida Buddha, while sections 11 through 18 deal with heretical ideas that Yuien wanted to dispel or correct on
144-488: The Higashi Hongwanji branch of Jōdo Shinshū. The Tannishō is divided into 18 sections (sometimes called chapters ), though many of these sections are very short. Some are no longer than a couple of sentences. However, each section deals with a separate doctrinal issue. Sections 1 through 10 focus on Shinran's thoughts with regard to Jōdo Shinshū, the nembutsu and Amida Buddha, while sections 11 through 18 deal with heretical ideas that Yuien wanted to dispel or correct on
160-622: The basis of what Shinran had taught him. Further, an appendix discusses the history of the exile Shinran and other disciples of the Pure Land movement, including his teacher Honen , from the capitol during the reign of Emperor Gotoba . Finally, a postscript, composed by Rennyo states that: 右斯聖教者為当流大事聖教也 於無宿善機無左右不可許之者也 This sacred scripture is one of the most valuable texts of our school. Those insufficiently matured in faith should not be allowed indiscriminately to read it. From chapter 3: 善人 （ ぜんにん ） なをもて 往生 （ おうじょう ） をとぐ、いはんや 悪人 （ あくにん ） をや "Even
176-619: The basis of what Shinran had taught him. Further, an appendix discusses the history of the exile Shinran and other disciples of the Pure Land movement, including his teacher Honen , from the capitol during the reign of Emperor Gotoba . Finally, a postscript, composed by Rennyo states that: 右斯聖教者為当流大事聖教也 於無宿善機無左右不可許之者也 This sacred scripture is one of the most valuable texts of our school. Those insufficiently matured in faith should not be allowed indiscriminately to read it. From chapter 3: 善人 （ ぜんにん ） なをもて 往生 （ おうじょう ） をとぐ、いはんや 悪人 （ あくにん ） をや "Even
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#1732782340226192-406: The conversations found in the Tannishō are candid when compared to more formal religious texts, and this may explain some of the popularity of the Tannishō among Jōdo Shinshū Buddhists. The Tannishō allows Jōdo Shinshū Buddhists to peer into the mind of Shinran and see how he felt about practicing Jōdo Shinshū. The Tannishō was also a major impetus for the start of The Dobokai Movement among
208-405: The conversations found in the Tannishō are candid when compared to more formal religious texts, and this may explain some of the popularity of the Tannishō among Jōdo Shinshū Buddhists. The Tannishō allows Jōdo Shinshū Buddhists to peer into the mind of Shinran and see how he felt about practicing Jōdo Shinshū. The Tannishō was also a major impetus for the start of The Dobokai Movement among
224-555: The idea of cutting through spiritual differences. The movement split Higashi Honganji into four different groups. What is now known as the Higashi Honganji-ha is centered in Tokyo. The physical property of Higashi Honganji temple is run by the much-larger Ōtani-ha, which changed the temple's name to "Shinshū Mausoleum". Meanwhile, the treasure of Higashi Honganji-ha at the time, amounting to about $ 200 million in donations,
240-535: Was alive. According to Yuien's own writing in the preface: When I reflect with deep humility upon the past and the present, I cannot help but deplore the prevalence of various deviations from the true faith transmitted by word of mouth from our late Master....Therefore I have recorded here the gist of what the late Shinran Shonin told me, while it still reverberates in my ears. This has been written solely to clear away in advance any uncertainties that might arise among fellow devotees. So much by way of foreword. Many of
256-480: Was seized for use by a "nonprofit organization" which does not maintain any temples. In 2012 a court ruled that this money must be returned. Notes Bibliography This Buddhism -related article is a stub . You can help Misplaced Pages by expanding it . This article related to religion in Japan is a stub . You can help Misplaced Pages by expanding it . Tannish%C5%8D The Tannishō ( 歎異抄 ) , also known as
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