The Reception and Development of Genshin's Buddhist Philosophy in Hōnen

It is said that Honen (1133-1212), who was converted to Pure Land Buddhism upon reading the Ojoyoshu written by Genshin (942-1017), later founded the Pure Land sect based on Shan-tao's (613-681) nembutsu of the Original Vow. But in expressing his teachings, Honen was influenced by Genshin in many ways. In this study, I consider Genshin's influenced found in Honen's sermons. I first collected quotations from Genshin or Genshin's writings in Honen's sermons. They can be classified into the following categories: (1) passages on the nembutsu or passages promoting the nembutsu, (2) the relation of the nembutsu and various practices, (3) merits of the nembutsu and Name, (4) merits of Amida's life, (5) merits of Amida's light, (6) Amida's person and surroundings, (7) supplements to Shan-tao's teachings, (8) mixed practices and various practices, (9) sutras and treatises that propagate birth, (10) the three minds, (11) the Pure Land, (12) nembutsu for special occasions, (13) nembutsu in ordinary life and at the moment of death, (14) characteristics of the nembutsu practitioner, (15) the sixteen contemplations, (16) the three acts of merit and the nine grades of birth, (16) Tendai Buddhism. Among them, passages dealing with (1) to (5) are especially numerous, especially in comparison with those from (6) on. Both in the number of quotations and in terms of content, they have exerted a strong influence on Honen. Honen begins from the position that "people who make use of Eshin (i. e., Genshin) must necessarily go back to Shan-tao" (commentary on the Ojoyoshu), to his position of "relying primarily on Shan-tao and secondarily on the other masters" (commentary on the Triple Sutras) and finally to that of "relying wholly on Shan-tao" (Senchakushu). In this way, Honen gradually comes to rely wholly on Shan-tao, but in his writings, Honen cites other masters, especially Genshin, in various places. Hence, we can see that Genshin was quite influential. This may be due to the fact that Honen "entered the Pure Land Dharma-gate through the Ojoyoshu" and hence the Ojoyoshu exerted a great influence on Honen. Honen quotes Genshin in various ways, but the former may have gotten the hint for explaining the relationship between the entrance and the innermost point of faith, from Genshin's analysis of the relationship between the nembutsu and various practices. Honen's teaching for the salvation of all people is based on the notion that one should not seek sudden change, and that in spreading the teaching of the nembutsu of the Original Vow, one must proceed with reformation gradually. The form this takes can be fomid in Genshin