Editing Shinran (section)

=== Primacy of faith ===
[[File:Godenshō 6.jpg|thumb]]

In any case Shinran, like others in Hōnen's community, felt that in the age of [[Three Ages of Buddhism#Latter Day of the Dharma|Dharma Decline]], it was no longer possible to achieve enlightenment through traditional monastic practices, and thus one could only rely on the vows of [[Amitabha]] Buddha, particular the 18th or "[[Primal Vow]]" and seek rebirth in the [[Pure Land]].  In a passage from his magnum opus, the Kyōgyōshinshō, he writes of himself:<ref name='dobbins2' />

{{blockquote|Therefore, reverencing the expositions of the treatise masters and relying on the exhortations of the religious teachers, I, the Bald-Headed Fool Shinran, abandoned forever the provisional path of manifold practices and good work, and separated myself once and for all from birth in the forest of the twin [[Shorea robusta|śāla]] trees.  I turned to the true path, the basis of virtue and good, and gave rise to the aspiration for birth [in the Pure Land] that is difficult to comprehend.  But now I have utterly abandoned the expediency of the true path, and have converted to the ocean-like vow singled out [by Amitabha Buddha].  I have separated myself straightaway from the aspiration for birth that is difficult to comprehend, and I long to attain birth that is difficult to fathom....}}

In this passage, Shinran explains that he not only gave up traditional monastic practices to focus on rebirth in the Pure Land, but that in time he eventually gave up on practices related to rebirth in the Pure Land, instead relying solely on faith in the vow of Amitabha Buddha.

In the ''Kyōgyōshinshō'', third fascicle, Shinran explores the nature of {{nihongo|''shinjitsu no shinjin''|真実の信心|"true faith"|}}, by describing it as something bestowed by Amitabha Buddha, not arising from the believer.<ref name="dobbins2" />  Through this endowment, faith is awakened in a person, and the recitation of the Buddha's name or [[nianfo|nembutsu]] because an expression of praise or gratitude.  However, this cannot occur until the believer fully entrusts themselves to Amitabha Buddha, even for a moment.  Once this state of faith is bestowed, one is assured of rebirth in the Pure Land, and ultimately enlightenment.  Shinran cautions though:<ref name="dobbins2" />

{{blockquote|True faith necessarily entails Amida's name, but Amida's name does not necessarily entail faith, [which is derived] from the power of [Amida's] vow.}}

Further, once a follower has awakened to this deep faith, one should live life as an expression of gratitude, follow moral conduct and fulfill one's social obligations.<ref name='traversing' /> As one's faith in Amida deepens, Shinran articulated ten spiritual benefits that develop: Protected by unseen divine beings (myoshu goji), Possessed of the supreme virtue (shitoku gusoku), Having evil turned into good (tenaku jyozen), Protected by all Buddhas (shobutsu gonen), Praised by all Buddhas (shobutsu shyosan), Protected by the Buddha's spiritual light (shinko jogo), Having much joy in mind (shinta kangi), Acknowledging His benevolence and repaying it (chion hotoku), Always practicing the Great Compassion (jyogyo daihi), Entering the Rightly-Established Group (shojyoju ni iru).<ref>{{Cite web|url=http://web.mit.edu/stclair/www/ten_benefits.html|title=ten_benefits|website=web.mit.edu|access-date=2019-08-19}}</ref>