This month, the Honpa Hongwanji Mission is commemorating the 750th anniversary of the death of its founder, Shinran Shonin (1173-1262), and the 120th anniversary of the establishment of the denomination in Hawai'i. The focus of these events is the life of Shinran and his teaching.

Shinran's life is the context for the emergence in history of a powerful vision of Amida Buddha's all-inclusive, universal, unconditional compassion. This compassion applied equally to the lowliest person, as well as the most powerful and capable. Shinran referred to his followers as equal companions in the dharma (righteous duty or virtuous path). For him, no distinctions of any kind, gender, social status or religious capability could measure faith. True entrusting, given by Amida Buddha, promises to bring all sentient beings to enlightenment.

After his death, Shinran's daughter, Kakushinni, wrote to her mother, Eshinni, inquiring whether her father really was born in the Pure Land. It is a strange question in the face of his long years of devotion to the Pure Land teaching. Eshinni wrote back: "Thus, you should have no doubt (concerning Shinran's birth in the Pure Land) however his death may have been ..." The earliest biography of Shinran indicates that he was living at the home of his brother Jin'u and died a peaceful death there.

Traditional Buddhist biographies of great monks recorded auspicious signs that confirmed the spiritual greatness of the dying monk such as purple clouds, the odor of perfume or music as the Buddha welcomes his faithful disciple. Shinran himself wrote about his teacher Honen's death: "Amida Tathagata, manifesting form in this world, appeared as our teacher Genku (Honen); The conditions for teaching having run their course, he returned to the Pure Land. At the death of our teacher Genku, radiant light shone in the sky like purple clouds; music sounded, subtle and elegant and the air was fragrant with rare perfumes ..."

In view of Shinran's description, it is understandable that Kakushinni would question her father's ordinary, unremarkable death at age 90. He counseled against religious display: "Even though we might be charged as cattle thieves, do not put on an appearance of a seeker of the afterlife."

Rejecting the long-held Buddhist belief that the Buddha comes at death to welcome believers to the Pure Land, Shinran does not emphasize the time of one's death. The moment of faith in ordinary life was spiritually one's last moment, assuring birth in the Pure Land.

Though Shinran viewed himself as an ordinary, foolish, ego-centered being, he was grasped by Amida and assured of birth in the Pure Land. However, Shinran's followers saw him as a great man. They expected the wondrous signs to appear (at his death). This did not happen, prompting Kakushinni's question. Eshinni, however, knew Shinran in life and declared that no matter how he died, he surely was born in the Pure Land.

Shinran's greatness lies in his teaching, which opens up new spiritual possibilities for all people. It liberates us from religious superstition and intimidation. He does not demand extraordinary spiritual abilities or achievements. He combines spiritual freedom with gratitude for what has been received as the basis of religious life. In an age marked by anxieties and disillusionment, the commemoration of Shinran's life and death can bring new hope to people in our suffering age.