Jap., lit. "True School of the Pure Land". The short form is Shin-shu (Shin school). A school of Japanese Buddhism that was founded by Shinran (1173-1262) but first organized as a school by Rennyo (1414-99).

It is based on the Sukhavatz-vyuha, the core of which is the forty-eight vows of Buddha Amitabha (Jap., Amida). The essence of the Jodo-shin-shu teaching lies in the formula for venerating Amida (nembutsu), in whom are unified all the virtues of a buddha. The recitation of this formula permits the believer to be reborn in the Pure Land of Amida and to realize buddhahood, even if he has accumulated bad karma. This is possible through the active help of Amida. The most important element in the practice is thus the unshakable belief in the power of Buddha Amida.

The Jodo-shin-shu has no monastic aspect; it is purely a lay community. A peculiarity of the school is that the office of abbot of the main temple and thus also the function of head of the school is hereditary. Today the Jodo-shin-shu is the most important school of Buddhism in Japan and consists of two factions: Otani and Honganji. The main temples of both are in Kyoto. This division took place in the 17^th century as a result of differences in the manner of performing rituals. Both factions maintain large universities.

In contrast to the Jodo-shu, in which the recitation of Amida's name serves essentially for the strengthening of trust in Amida, the Shin school sees in it an act of gratitude on the part of the individual. This arises from the insight that the buddha Amida exerts his entire force for the sake of saving this individual. In the Shin school only Amida is venerated; he may not, however, be called upon for the sake of purely private interests.

The Jodo-shin-shu represents the most extreme form of the Uneasy path," in which the practitioner relies on the "power of the other," (tariki), i.e., of Amida. Besides the absolute trust in Amida, no other effort of oness own is required to attain enlightenment. Trust and reliance toward Amida alone effect liberation.

In this school, the old Buddhist idea of adapting oneself to the world to the greatest possible extent is logically extended: if members of the school live like all other men, i.e., as lay people, they avoid building up barriers between themselves and the world around them. Thus the Shin school is inclined to do away with all religious rules. Thus, for example, marriage is a way to participate in the life of ordinary people as well as to serve the Buddha.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhal a, Boston)