This paper examines the significance of the development of the idea of Amida’s light of guidance (chōjuku 調熟) in Jōdo Shinshū. In Shin Buddhist studies, it is widely accepted that the Buddha makes use of two types of light: the light of guidance (chōjuku no kōmyō 調熟の光明) and the light of embracing (sesshu no kōmyō 摂取の光明). The former represents Amida’s working to guide and nurture non-believers to maturity to awaken to faith. The latter is understood as the light of embracing and protecting those who attain faith. However, this classification of Amida’s light is a provisional idea, because the two types are simply aspects of the same light which is originally inseparable and ultimately non-dual.
Discussions of Shinran’s understanding of light usually focus on the aspect of Amida’s light of embracing, while the aspect of Amida’s light of guidance is rarely mentioned. The reason seems to be obvious: because Shinran used the idea of the “light of embracing” in his writings but never used the term “light of guidance.” How, then, did this idea of the “light of guidance” come to be a doctrinal term in Shin Buddhist studies? This paper traces the significant influences on the interpretation of Amida’s light made by the third head priest of the Hongwanji, Kakunyō 覚如 (1270–1351), as well as subsequent developments in Shin Buddhist Studies during the Edo period.
In this paper, first I introduce Kakunyo’s understanding of Amida’s light. Next, I examine how the idea of the “light of guidance” took root in Shin Buddhist studies during the Edo period, by focusing on the development of interpretations of the idea of “Amida’s Light and Name as the Cause for Birth” (kōgō innen shaku 光号因縁釈).
