Shinran's dream: The importance of Shotoku worship in Shinran's Amida Buddhism

In the ninety years of his life, Shinran (1173--1263) composed over 500 hymns (wasan) expressing his religious awareness of the Pure Land path. Significantly, of the 500 hymns, 307 were dedicated to Pure Land patriarchs, while 190 were specifically dedicated to the worship and praise of Shotoku Taishi (574--621), who was the Prince Regent during the reign of his aunt, Empress Suiko (592--628) and the person responsible for the spread of Buddhist teaching in Japan. Shinran's devotion to Shotoku stems from his belief that Shotoku was a manifestation of the Bodhisattva Kannon (Skt. Avalokitesvara) who compassionately appeared in Japan to guide beings to the Pure Land path just as the world was entering the last dharma-age (mappo). This study analyzes the development of Shotoku worship (Taishi shinko) in Japan and the importance of Shotoku worship in Shinran's Amida Buddhism, using close examination of Shinran's liturgical text, his dream of Shotoku's manifestation as the Bodhisattva Kannon, and other relevant events surrounding his life. Shinran's emphasis on Shotoku worship was one of the main reasons why his innovative teaching was quickly and widely embraced by the masses, as well as by the imperial court and the aristocracy, both of which venerated Shotoku as the source of legitimacy for their power. Having been raised in an aristocratic family, Shinran understood the importance of Shotoku worship to legitimize his own innovative teaching.; This study shows that Shinran's Amida Buddhism was consistent with the honji suijaku culture---the synthesis of the Shinto and Buddhist pantheons---that existed in kenmitsu Buddhism during the medieval period. That is, Shinran's worship of Shotoku as a manifestation of the Bodhisattva Kannon was synonymous with devotion to Shotoku as a powerful kami. The honji suijaku culture remained influential throughout the medieval period because it was the underlying ideology that legitimized the claims of ruling authorities. I contend that Shinran legitimized his innovative teaching through the medieval Shotoku cult in the same way that the kenmitsu establishment consisting of the Fujiwara court, Kamakura shogunate, and powerful temples legitimized their power within the fabric of honji suijaku.