Introduction

The issue of women and religion is a pressing one, particularly in western countries where the women's liberation movement has been highly influential in arousing consciousness of the gender discrimination that is pervasive in most societies. All the great religions have emerged from patriarchal and androcentric cultures. Consequently, the position and role of women in Buddhism historically is of significance for evaluating the relevance of Buddhism for modern people. In this essay we will look closely at the life and teachings of Rennyo Shonin (1415 - 1499), the eighth abbot or lineal successor of Shinran (1173 - 1262), the founder of the Jodo Shinshu. His approach to the question of the salvation of women is a barometer of the potential of Shin Buddhism to relate to contemporary issues in society.

Rennyo is sometimes called the Restorer of Shinshu or the Second Founder. More than Shinran himself, Rennyo emphasized the issue of the salvation of women, placing it at the forefront of his teaching. In comparison to other religious teachers an unusual awareness of women runs through his letters. They were a notable element in his personal life and constituency.

According to Mori Ryukichi, the prominence of the issue of the salvation of women in Rennyo's letters derived from the fact that at that time women played a major role in manual labor. With the changing character of the villages Rennyo saw the loss of their ancient and traditional spiritual role in religious functions of the home involved with preserving the fire and making sake. This realization of change led him to make women an important focus in his mission to revitalize the Honganji. ^[1]

Under Rennyo's leadership Shin Buddhism developed into a major religious institution of medieval Japan by promoting the way of salvation for all people through trust in Amida's unconditional compassion. He claimed that this was a more accessible and adequate way of salvation for all people, but it was particularly so for women, in contrast to that provided by other schools of Buddhism. In numerous letters he stressed the singularity of the unconditional and universal compassion of Amida Buddha, which does not distinguish male and female, while also highlighting the negative attitude of general Buddhism toward the salvation of women...