Jodo Shinshu Patriarchs - in Japanese Culture

In Japanese Culture

Earlier schools of Buddhism that came to Japan, including the Tendai and Shingon sects, gained acceptance because of the way they meshed the Buddhist pantheon with the native Japanese Shinto pantheon. For example, a Shinto god could be seen as a manifestation of a bodhisattva. It is common even to this day to have Shinto shrines within the grounds of some traditional Buddhist temples.

Jōdo Shinshū, on the other hand, intentionally separated itself from the Shinto religion, and left out many practices associated with it as they contradicted the notion of reliance on Amida's Other-power, and are also explicitly prohibited in sutras such as the Mahayana Nirvana Sutra and Pratyutpanna Sutra. Other practices such as accepting donations for special blessings and prayers were similarly omitted from Jōdo Shinshū.

Jōdo Shinshū traditionally had an uneasy relationship with other Buddhist schools because it discouraged virtually all traditional Buddhist practices except the nembutsu, and discouraged kami veneration. Relations were particularly hostile between the Jōdo Shinshū and Nichirenshu, also known as Hokkeshu. On the other hand, newer Buddhist schools in Japan, such as Zen, tended to have a more positive relationship and occasionally shared practices, although this is still controversial. In popular lore, Rennyo Shonin (the 8th Head Priest of the Hongan-ji sub-sect) was good friends with the famous Zen master Ikkyu.

Jōdo Shinshū drew much of its support from lower social classes in Japan who could not devote the time or education to other esoteric Buddhist practices or merit-making activities.