# Genshin

Genshin (源信, 942 – July 6, 1017), also known as Eshin Sōzu (恵心僧都), was a prominent Japanese monk of the Tendai school, recognized for his significant contributions to both Tendai and Pure Land Buddhism. Genshin studied under Ryōgen, a key reformer of the Tendai tradition, and became well known for his intellectual prowess, particularly after his success in a major debate at Mount Hiei in 974.
Genshin spent much of his later life at the secluded Eshin-in monastery in Yokawa on Mount Hiei, where he focused on scholarly pursuits and meditation. He is credited with founding the Eshin school of Tendai, which emphasized the idea of inherent awakening (hongaku). Although deeply rooted in Tendai teachings, Genshin became a leading figure in the early development of Pure Land Buddhism. His most influential work, Ōjōyōshū (往生要集, Collection of the Essentials for Birth), outlined a comprehensive approach to attaining rebirth in Amitabha's Pure Land, integrating practices like buddha contemplation and the nembutsu (the chanting of Amida’s name) as essential means for attaining rebirth.
Genshin was the first Japanese figure to write a systematic Pure Land Buddhist treatise, emphasizing a holistic path that incorporated various practices such as meditation and precepts in conjunction with the nembutsu. Genshin's Essentials for Birth is considered as "the formative text of Japanese Pure Land Buddhism" by the buddhologist Robert F. Rhodes and it remained the standard work on Pure Land in Japan for generations. Genshin's work and thought had a profound impact on Buddhist practices during the Heian period, particularly the "deathbed nembutsu" ritual. Genshin's Ōjōyōshū was also instrumental in shaping later Japanese Pure Land figures such as Hōnen and Shinran. As such, Genshin's influence continues to resonate within modern Tendai and Japanese Pure Land.

## Biography

Genshin's life is somewhat obscure despite four different biographies written about him in the Heian Period, but what is known is that Genshin was born in Yamato Province, in Taima, to one Uraba no Masachika and his wife from the Kiyohara clan, of the Minamoto family. The members of the Minamoto family were provincial aristocrats. His pious mother, a Pure Land believer, is said to have wished for a son, and prayed before a statue of the bodhisattva Kannon. After receiving a vision where a monk handed her a jewel, she is said to have become pregnant and gave birth to Genshin.
Genshin took tonsure with the Tendai sect of Buddhism as a child at Enryakuji Temple, though the reasons are unknown. One theory is that his father died, since his mother and sisters also took tonsure at some point. While there, he studied under the controversial monk Ryōgen 良源 (912–985), who was active in strengthening his faction while intermingling with important political figures. Genshin, like many novice monks at Enryakuji, was trained in the Tendai tradition, which included study of other traditions, both exoteric and esoteric. Later, Genshin took part in debates promoted by Ryōgen to enforce academic standards, and during one debate in 974 at the Imperial palace impressed one Taira no Chikanobu who wrote praise in his personal diary at Genshin's debate skills. From this time, Genshin also wrote a number of works on Buddhist logic, some of which were personal notes, others were meant for wider audiences.
As the tension and violence between the two factions of the Tendai sect worsened, in large part due to Ryōgen's policies overtly favoring one over the other, Genshin retired to more remote Yokawa region of Mount Hiei by 981, and evidence shows increasing interest in Pure Land Buddhist teachings than before. Other disciples of Ryōgen such as Zōga (増賀, 917-1003) similarly retired in disgust with some leaving Mount Hiei entirely. It was at Yokawa that Genshin completed the Ōjōyōshū in 985, but not before completing other, smaller works on meditation methods of Amitabha Buddha. Genshin also composed a number of other treatises (over 30 works). While Genshin was deeply interested in Pure Land, his works also cover many other topics, including Tendai soteriology, Buddhist logic, and Abhidharma.
It was also during this time that Genshin joined fellow monks dwelling in Yokawa established a "nembutsu fellowship" called the nijūgo zanmaie (二十五三昧会, "The Fellowship of the Twenty-five Samadhis"). According to the records from the time, the stated goal of the Fellowship was for its members to mutually assist one another in their efforts to be reborn in the Pure Land of Amitabha Buddha and away from the turbulent of the declining age of the Dharma they believed they were living in. It is unclear if Genshin was a founding member or not, however. Genshin was both active in research and writing at this time, until around 1001 when he began participating in ceremonies at the Imperial court again. Between 984 and 985 he composed the Ōjōyōshū. He seems to have written it within five months. In 986, Genshin did journey on a pilgrimage to Kyushu where he came into contact with Chinese Buddhist monks (and merchant escorts) who were staying there, and they exchanged works with one another. A merchant named Yang Renzhao (楊仁昭) reported that a copy of Ōjōyōshū was deposited there at Guoqingsi Temple on Mount Tiantai some time before 990. Genshin sought to further expand contacts with the parent Tiantai community in China, but due to the An Lushan Rebellion and internal strife within the Chinese community from 1000 onward, these efforts did not achieve the expected results. In the year 1004 he received the promotion of Gon Shōsōzu by the government. This in turn enabled him to become one of the highest ranking monks in Japan. With this he obtained the title Eshin Sōzu Genshin.
By this point Genshin's fame in the Imperial court at Kyoto spread, and he was invited for lectures, events, a promotion by the court to "supernumerary minor bishop", and so on. The powerful Fujiwara no Michinaga sought him out for private religious services, but Genshin politely refused. The Tale of Genji also mentions a "bishop of Yokawa", which is thought to refer to Genshin.
In his final years, he resigned his title and position and took up more writing, before he finally passed away in 1017 at the age of 76 due to advanced age and probable illness. In his final days, he lay mostly bedridden, grasping a string tied to the hand of a statue of Amitabha Buddha per his own "deathbed nembutsu" practice. He recited verses with his disciples, and eventually died in his sleep. The date of his passing is still marked by an annual ceremony at the Mount Hiei's Yokawa.

## Teachings

Genshin was trained in the Tendai Buddhist tradition (the Japanese branch of Tiantai Buddhism). As such, his writings reflect a standard Tendai worldview and a deep understanding of the classic Tiantai teachings on meditation (as found in Zhiyi's Mohe Zhiguan), and doctrine (such as the three truths). Genshin took a special interest in the Pure Land Buddhist teachings imported from China. As such, Genshin is similar to previous Tendai affiliated Pure Land figures like the popular preacher Kūya and the scholar-monk Senkan. The basic Pure Land belief is that we should seek to be reborn in the pure land of Amitabha Buddha, since it is the safest, most accessible and easiest path to Buddhahood. This is achieved through various practices, though the recollection of the Buddha (Chinese: nianfo, Japanese: nembutsu) was the main practice. A related belief common at the time was that the world had entered the degenerate age of the Dharma (Japanese: mappo), and that the only hope for salvation lay in the reliance on the power of Amitabha.
Genshin's Ōjōyōshū (往生要集, Collection of the Essentials for Birth [into the Pure Land of Amida Buddha]), his magnum opus, is an extensive analysis and presentation of Pure Land Buddhist theory and practice from a Tendai perspective. According to Rhodes, the work attempts to incorporate the Pure Land teaching into Tendai by showing how it is compatible with the traditional Tendai system of meditation. As such, the work is influenced by Tendai thought and mainland Pure Land Buddhism. The most important and widely cited sources in Genshin's Ōjōyōshū are the works of the Chinese Pure Land masters Shandao and Huaigan.
Genshin's interpretation of the nembutsu reflects the standard Tendai view at the time, which focuses on contemplation of Amitabha Buddha, and the Pure Land, as taught in the Contemplation Sutra. Genshin wrote that birth in the pure land could be attained through contemplative nembutsu (entering meditation by visualizing Amida Buddha and his pure land) or through recitative nembutsu (reciting "Namo Amida Butsu", Homage to Amida Buddha). Genshin also argued that the meditative nembutsu was the superior practice. Elsewhere, Genshin acknowledged that if visualization of the Buddha was too difficult, then the nembutsu as a vocal recitation was an adequate substitute. This perspective is somewhat different than that of Hōnen, who argues for the superiority of recitation in his commentaries to the Ōjōyōshū and attempts to prove that this is Genshin's intent as well. However, according to Rhodes, such an interpretation is not borne out by the Essentials for Birth.
In addition, Genshin recommended auxiliary practices such as reciting sutras, maintaining wholesome conduct and repentance of past transgressions, all mainstream Mahayana Buddhist practices. However, Genshin felt these practices were helpful in supporting the visualization of Amitabha Buddha, and thus he advocated a holistic approach.
Furthermore, in his work Ōjōyōshū he included a new doctrinal and functional context for the phenomenon of kusōzu (九相図, lit. "nine-phase pictures") in which nine stages of a corpse in decay were displayed that served the purpose of liberation from sensual desires by contemplation of impurity.
The Essentials for Birth was very influential. Indeed, according to Rhodes, "it was through this text that Pure Land Buddhism became firmly rooted in Japan."

### Deathbed Nembutsu

In addition to general practices related to the Pure Land, Genshin emphasized the practice of "deathbed nembutsu" that is to say the practices performed on one's deathbed. Genshin felt that nembutsu practices performed near the hour of death were particularly important, as one's final thoughts before death had a disproportionate importance in determining one's rebirth. While the precedence existed in earlier Chinese texts, Genshin spent considerable time in the Ōjōyōshū discussing its importance, and how to concentrate on the Buddha, and enlisting support from friends to maintain concentration and practice. By maintaining focus until the last breath, Genshin felt that the practitioner would be assured of rebirth in the Pure Land, but if their mind wavered, rebirth was not certain.

## Works

In all, Genshin left more than 30 works which continue to influence Pure Land thought today.
His major works include the following:
* Inmyōronsho Shisōi Ryakuchūshaku (Abridged Commentary on the Four Divergences in the Treatise on Logic) (3 volumes)
* Ōjōyōshū (3 volumes)
* Daijō Tai Kushashō (A Comparison between Mahāyāna and the Abhidharmakośa) (14 volumes)
* Ichijō Yōketsu (Essentials of the One Vehicle) (3 volumes)
* Amida-kyō Ryakuki (Abridged Notes on the Amitābha Sūtra) (1 volume)
* Hokkekyō Gidoku (1 volume)
* Yokawa Hogo 横川法語
* Kanjin Ryakuyōshū (a work which attempts to unify Pure Land and Tendai doctrines, some scholars believe this is a later work)

## Legacy

Genshin is regarded as the founder of Japanese Pure Land Buddhism. His work greatly influenced Ryōnin, Hōnen, and Shinran.
Hōnen, the founder of the Jōdo-shū school, learned about the Pure Land thought of the Tang dynasty monk Shandao through Genshin’s Ōjōyōshū. In Jōdo Shinshū, Genshin is revered as the sixth of the Seven Patriarchs and is honored as "Genshin Kashō" or "Genshin Daishi." Shinran, the founder of Jōdo Shinshū, praised Genshin's virtues and teachings in the Shōshinge (Hymn of True Faith and the Nembutsu). He also composed ten verses praising Genshin in the Kōsō Wasan.
Genshin is credited as the founder of the Enshin school of Tendai Buddhism, and for espousing the "original enlightenment" teaching, or hongaku (本覚), where one is originally enlightened, but unaware of it.
Furthermore, the monk in The Tale of Genji known as the "Yokawa Sōzu" is believed to have been modeled after Genshin.
Genshin's influence in contemporary Japanese culture today is primarily due to his treatise, Ōjōyōshū, particularly its graphic descriptions of the Buddhist hell realms (地獄 jigoku), which inspired a genre of horror and morality stories. The 1960 Japanese film Jigoku was influenced by Genshin's Ōjōyōshū, and in the manga and anime Jujutsu Kaisen, the corpse of Genshin functions as a "prison realm," likely playing on the themes of the underworld within Genshin's works. In Jodo Shinshu Buddhism, he is considered the Sixth Patriarch.
Yokawa hogo 横川法語 (by Genshin)
The image of Amida Nyorai in the main building of Yasaka-ji Temple in Shikoku is said to have been made by Genshin in the Heian Period.