Influences of the Pure Land Teachings from Wutaishan—Fazhao (Hōshō) on Hōnen and Shinran

Lushan 廬山 and Wutaishan 五臺山 have long occupied important positions in East Asian Buddhism as sacred sites. The wuhui nianfo 五会念仏 and Pure Land philosophy initiated by Fazhao 法照 (746–838) on Wutaishan greatly influenced the development of both rituals and the philosophy of Pure Land Buddhism in Japan. In this paper, I examine how Fazhao’s idea of the wuhui nianfo and salvation in Pure Land Buddhism influenced the transformational movement of Japanese Pure Land Buddhism in the 13th century. Hōnen’s 法然 (1133–1212) disciples, Seikaku 聖覚 (1167–1235) and Shinran 親鸞 (1173–1263), among others, wrote works in response to criticisms of Hōnen from Tendai 天台 and Hossō 法相 monks, in which they cited Fazhao’s wuhui nianfo thought to develop arguments in defense of Hōnen’s teachings. I examine how Hōnen, Seikaku, and Shinran were influenced by Fazhao’s Pure Land thought during the Kamakura-era (1185–1333) when the transformational Pure Land movement developed in Japan. Fazhao’s Pure Land thought responded to criticisms against Pure Land Buddhism of his own time. Similarly, Hōnen, Seikaku, and Shinran carried out their role in their own way, guided by Chinese Pure Land masters such as Shandao 善導 (613–681) and Fazhao. Shinran carefully interprets Fazhao’s thought so that it is not misunderstood as insisting on self-indulgence and antinomianism. Shinran intended to make clear that Fazhao’s intention was to reveal the universal working of Amida’s Vow. Furthermore, Shinran developed the ideas of shinjin 信心 and other power 他力 reflecting on it. Fazhao’s passages inspired Shinran’s deep religious awakening about the meaning of Amida’s Vow, shinjin, and other power. Shinran also composed Japanese hymns in the form of Imayō 今様, which were sung with melodies akin to the wuhui nianfo.