Shōkū

, sometimes called , was a disciple of Hōnen, founder of the Jōdo-shū Buddhist sect. Shōkū later succeeded Jōhen, a Shingon monk with an affinity for Pure Land Buddhism, as the head Eikandō (itself a former Shingon temple). Shōkū then established a separate branch of Jōdo-shū called the Seizan-ha ("West Mountain" branch), and completed the transition of Eikandō from a Shingon temple into a Jōdo-shū one.

Shōkū’s teachings reflect a synthesis of Pure Land thought, emphasizing the inseparability of true settled faith (anjin), nembutsu, and the non-duality between sentient beings and the Dharma through the doctrine of kihō ittai (one essence, one reality).

Shōkū’s thought laid the foundation for later doctrinal developments within the Seizan branch and influenced subsequent Pure Land traditions. His ideas are particularly influential on Jōdo Shinshū, through a text called the Anjin Ketsujō Shō (Determination of the Settled Mind), which was popularized by Rennyo. This text shows the influence of Shōkū’s teaching and may have been written by him or a disciple of his.

Biography Born as the eldest son of Minamoto no Chikatsune, the governor of Kaga Province, he was later adopted by Koga Michichika, a high-ranking noble. At the age of 14, Shōkū renounced secular life and entered Hōnen's monastic community, where he dedicated himself to the study and propagation of Pure Land teachings. In one legend about his life, his mother stood before a famous bridge to have his fortune told. At that time, a monk passed by chanting the Lotus Sutra, which convinced her that he should be a priest.

It was then that Shōkū studied under Hōnen for 23 years. Shōkū played a significant role in Hōnen's circle, serving as a scribe for Hōnen’s seminal work, Senchakushū, and signing the Seven-Article Pledge as the fourth-ranked disciple. He was deeply engaged in doctrinal discussions, notably debating with Shinran on the interpretation of "losing the body in birth" (taishitsu ōjō) and "not losing the body in birth" (futaishitsu ōjō), ultimately seeking Hōnen’s judgment on the matter. In 1213, he moved to the Northern Peak (Kita-no-O) of Saiyama Zenpō-ji, later known as Sankō-ji, where his lineage became known as the Seizan school. '

Faith and non-duality Shōkū viewed the nembutsu as an act of faith that united the believer with Amida Buddha. Central to Shōkū’s teaching was the concept of anjin (settled faith), which he considered essential for the arising of nembutsu. He argued that genuine faith requires abandoning the attitude of self-power (the idea that our efforts liberate us), in favor of totally entrusting oneself to Amida’s original vow. In this framework, the believer transitions from attempting to achieve salvation through personal effort to fully relying on Amida’s boundless compassion.

According to Shōkū, in the six-character phrase Namu Amida Butsu (I take refuge in Amida Buddha), the first two characters, Namu, signify the believer’s reliance on Amida, while the remaining four, Amida Butsu, represent the Buddha’s salvific power. Thus, reciting the nembutsu embodies the unity of the believer and Amida's Dharma-body. This non-duality between us and Amida was termed kihō ittai (one essence, one reality), signifies that the believer, though limited in spiritual capacity, becomes inseparably linked to the absolute truth embodied by the Buddha. Furthermore, the Amida's Vow is the ultimate source of all teachings, including the other-power practice of nembutsu, and the self-power practices (which are only manifested to lead beings to other-power nembutsu).

Through nembutsu, even those who have lived entirely immoral lives and are in their final moments, unable to perform good deeds or understand Buddhist teachings, can attain birth in the Pure Land by simply calling Amida’s name. Those who rely solely on the Buddha practice nembutsu entirely uncolored by self-effort, much like how a child’s hand is guided in writing by a teacher. Shōkū stressed that nembutsu alone without reliance on meditative or non-meditative practices can ensure one's birth in the Pure Land, regardless of one’s background. This teaching underscores complete reliance on Amida’s other-power (tariki) rather than self-power (jiriki), though it does not dismiss the value of nembutsu recited by those knowledgeable in Mahayana or precepts.

Regarding the five main Pure Land practices as taught by Shandao (sutra recitation, visualization of Amida, worship, nembutsu recitation and praising and making offerings), Shōkū writes that while only the nembutsu is necessary, one may still engage in the other four auxiliary practices as a way to deepen one's connection to Amida's vow and express one's gratitude to Amida Buddha.

Shōkū bases his theory of realization in this life on several passages from the Contemplation Sutra, one of which states:Seeing the supremely wondrous pleasures of that land, one's heart is filled with joy, and accordingly, at that moment, one attains the insight into non-arising. Shōkū also relies on Shandao's commentary which states that Queen Vaidehi (the main recipient of the teaching of the Contemplation Sutra), on "seeing Amida directly" has her "heart open further" and then "realizes insight". Shōkū held that this refers to attaining the patience within the ten faiths (jūshin 十信), which are the first ten stages in the traditional East Asian schema of the bodhisattva stages. Furthermore, he held that the phrase "the mind increasingly opens and awakens to patience" in Shandao's Commentary to the Contemplation Sutra (found in the section on the visualization of the Buddha's Lotus seat) refers to Vaidehi's attainment of the first bodhisattva stage.

Kangon Yōgishō (観門要義鈔) – Annotated Essentials of the Gate of Contemplation (43 fascicles), a commentary on Shandao's works, especially his Contemplation Sutra Commentary Kangyōshō Tahitsushō (観経疏他筆鈔) – Annotated Writings on the Commentary on the Contemplation Sutra (10 fascicles) Kangyō Hishiketsu-shū (観経秘決集) – Collection of Secret Determinations on the Contemplation Sutra (2 fascicles), a commentary on the Contemplation Sutra. Mandara Chūki (曼陀羅註記 in 10 fascicles), an explanation of Taima Mandala Senchaku Mitsuyō Ketsu (選択集密要決 in 10 fascicles) – Secret Essential Determinations of the Senchaku Collection, a commentary on the Senchakushū. Shijuhachigwan Yōshakushō (四十八願要釋抄 in 2 fascicles), notes on the forty-eight vows of Amida. Shugyō Yōketsu (修業要決 in 1 fascicle), a brief commentary on Shandao’s work. Kangyōsho Taii (観経疏大意 ) – General Meaning of the Commentary on the Contemplation Sutra