JAPANESE CULTURE, EXPLAINED
浄土宗
Jōdo-shū is a Buddhist denomination rooted in the teaching of Hōnen (1133–1212), with recitation of Amida Buddha’s name at its centre. It dates its foundation to 1175.
Namu expresses refuge and trust. Amida’s vow promises salvation: in the denomination’s teaching, reciting Namu Amida Butsu in this life leads towards birth in the Pure Land after death, where enlightenment is pursued. This religious belief also calls for responsible conduct and concern for others.
Illustrations of objects and activities, not historical originals or named people.
The published daily service includes repentance, ten recitations, an opening verse and the Four Vows passage of the Larger Sutra. These respectively involve reflection on conduct, trusting recitation, preparation for scripture and the vow to save beings. Nenbutsu sits within an ordered service; ten recitations are one specified element, not a universal limit on the practice.
The denomination’s biography describes Hōnen’s Tendai training on Mount Hiei and his concern for people unable to undertake demanding practices. Shandao’s commentary on the Contemplation Sutra gave him grounds for reciting Amida’s name. The teaching encountered opposition as it spread: in 1207 Hōnen was sentenced to exile in Tosa.
Hōnen designated no single successor, and pupils differed. The denominational dictionary distinguishes Shōkō’s Chinzei line from Shōkū’s Seizan line. Shōkō transmitted teaching to Ryōchū, whose commentaries and successors further developed doctrine and branches.
Hōnen → Shōkō → Ryōchū (Chinzei line)
Hōnen → Shōkū (Seizan line)
Paths discussed here; not a complete genealogy.
Illustrations of objects and activities, not historical originals or named people.
Founded by Shōsō in 1393, Zōjōji became a Tokugawa family temple in 1590. In the Edo period it combined a danrin, a centre for monastic training and study, with the sōrokusho that administered Jōdo-shū affairs. Education, religious administration and shogunal patronage thus met within one institution.
| Role at Zōjō-ji | Function described here |
|---|---|
| Danrin | Training clergy and studying doctrine |
| Sōroku-sho | Religious administration |
| Tokugawa family temple | A relationship of shogunal patronage |
Illustrations of objects and activities, not historical originals or named people.
A sect constitution followed in 1887. In 1962 the central office became the Shūmuchō, with separate teaching and general-affairs divisions covering education, administration and finance. Religious transmission thus also involved administrative specialization. Modern boundaries developed over time; Jōdo Shinshū and all Seizan groups do not form one organization with Jōdo-shū.
The denomination teaches progress towards enlightenment after birth there, alongside responsible conduct in this life.
No. They form one part of a service that also includes repentance and scripture.
The danrin trained monks; the sōrokusho administered religious affairs.