Why Anarchists Like Zen? A Libertarian Reading of Shinran (1173–1263)^117
karmic consequences, namely the five grave offenses and the misuse or
slander of the dharma [Buddhist teaching]. The five gravest offenses
are enumerated divergently in different canonical sources but usually
involve the killing or attacking of parents, a Buddha, the Buddhist
community, Arahats or Bodhisattvas. Although the Larger Sutra men-
tions that the easy practice of nenbutsu is not available to “those who
commit the five grave offenses and slander the right Dharma” (Inagaki,
p. 22), the latter Pure Land tradition from Shan Tao (613–681) on-
wards, including Shinran, considered this as a deterrence to commit
those actions and not as an actual clause of exclusion. Thus, Shinran
reads this exclusion as oblique inclusion. The purpose of the exclusion
clause is to show “the gravity of these two evil kinds of wrongdoing”,
which he sees at work in himself, a confirmation that sentient beings
cannot liberate themselves and that the Buddha’s vow is for their sake.
Thus the deterrence to commit evil is seen as a form of reassurance,
which “make[s] us realize that the sentient beings throughout the ten
quarters, without a single exception, will be born in the Pure Land”.
Notes on the Inscription on the Sacred Scrolls. CWS, p. 494.
- Lamp for the Latter Ages. Mattosho XX. CWS, p. 554.
- When asked why does he not demand the sacred objects given
to a follower who has now left the community, Shinran is record-
ed to have thus reasoned against it: “When differences of opinion
arise in this world, the land becomes raucous with complaints to
return the Honzon scroll and sacred writings, to return the titles,
to return the true entrusting they’ve gotten. [...] The Honzon scroll
and sacred writings are forms of skilful means meant to benefit
sentient beings. Even if someone were to decide to cut their ties
with me and to enter someone else’s community, I have no special
monopoly on these sacred writings, for what the Tathagata teaches
has currency throughout all communities”. Kudensho V. Bloom,
ed., The Essential, pp. 20–21. - In the same letter in which Shinran advices to “keep a respectful
distance and not become familiar” with wrongdoers, he also reasons
that they ought to be left alone since their conversion “is not our
design” as it needs to be “awakened through the Buddha’s working”,
Lamp for the Latter Ages. Mattosho XX. CWS, p. 554. - Lamp for the Latter Ages. Mattosho XX. CWS, p. 554.