The year 1998 - 99 marks turning points for Pure Land teaching in two important periods in Japanese history. The first instance is the 800th anniversary of the composition of the Senchaku - hongan - nembutsu - shu which is also considered the founding of the Jodo denomination by Honen Shonin (1133 - 1212). The second is the 500th anniversary of the death of Rennyo Shonin (1415 - 99), the eighth Abbot of the Jodo-shinshu, a denomination founded by Shinran Shonin (1173 - 1263), a disciple of Honen Shonin. Honen founded the popular, independent movement of Pure Land teaching, while Rennyo, as a successor of Shinran, inspired the growth of Pure Land teaching religiously and socially in Muromachi Japan.
Despite the differing historical and religious contexts of these two figures, they represent the enormous influence on Japanese religion and society inspired by the work of Honen Shonin. This brief essay will focus on Honen Shonin's achievement which became the basis for the spread of Nembutsu teaching among the masses. The popular impact of Honen Shonin's teaching infuriated Nichiren who complained of its spread among all levels of society, He went so far as to declare that the practice of Nembutsu would doom a person to eternal hell. Myoe Shonin criticised Honen's teaching as a betrayal of Buddhism and an erroneous interpretation of scriptures and the teaching of Nembutsu. Dogen criticized the recitation of Nembutsu as so much chirping of frogs. However, in spite of all the criticisms of elitist monks, the teaching gave consolation and hope to the masses.
The achievement of Rennyo Shonin can be traced back to the influence of Honen Shonin as it took shape mediated historically through Shinran Shonin's thought. Rennyo's preaching and letters inspired the peasants and farmers of the Muromachi period to free themselves from the domination of the Daimyo and Lord of the great manors through their active faith in the Nembutsu and their consequent rejection of the magical folk religion which added spiritual oppression to the political. In its simplest expression of faith in Nembutsu and rebirth into the Pure Land, the Pure Land teaching has largely been viewed as an otherworldly faith focused on the afterlife. For an ancient people, living in an unpredictable world of wars, famines, natural disasters and the exactions of despotic rulers, the prospects of a future life of bliss was very attractive.
For those who could not enjoy the tranquility of monasteries to pursue enlightenment the easy practice of Nembutsu offered an inviting alternative which helped make a difficult life bearable. The path of Nembutsu faith also made unnecessary the wealthy, ornate temples and rituals sponsored by the nobility. The establishment of magnificent temples such as the Byodoin were chiefly to secure a blessed hereafter for the nobility. Ordinary people could, in effect, carry Amida Buddha with them in the recitation of his name and receive all the benefits of the Pure Land through their simple faith, even while they worked in their fields or while hunting and fishing. Many stories told in sutras and popular tales told of the efficacy of the Nembutsu to bring about rebirth for all people.