Rennyo and the Ikea Effect
Rev. J.K. Hirano
The IKEA effect was identified and named by Michael I. Norton of Harvard Business School, Daniel Mochon of Yale, and Dan Ariely of Duke, who published the results of three studies in 2011. They described the IKEA effect as "labor alone can be sufficient to induce greater liking for the fruits of one's labor: even constructing a standardized bureau, an arduous, solitary task, can lead people to overvalue their (often poorly constructed) creations."
Wikipedia
Rennyo Shonin (1415-1499) the eighth head priest of our sect of Buddhism Jodo Shinshu Hongwanji Ha is also referred to as the second founder of Jodo Shinshu with Shinran (1173-1263). The current head priest is our Gomonshu, Sennyo Shonin (1977- ). Between Shinran Shonin and Rennyo Shonin there was about a 200 year gap or eight generations. Between Rennyo and Sennyo is well over 500 years. When we look at the culture of Rennyo and Shinran, I don’t believe there is that big of a difference. However, the difference between Rennyo and Sennyo is difficult to even describe.
However, religiously, I don’t think there has been a large change in our Jodo Shinshu teachings.
There is a passage called “Ryogemon” (which was written by Rennyo) and has remained the essential profession of what it means to be a Jodo Shinshu Buddhist. It is one of the most difficult tests to receive ordination. It was required to memorize this Ryogemon and to recite it. The Japanese of Ryogemon is not the modern Japanese, but a formalized version similar to Shakespearean English to our current American English. Even in a modern form of Japanese it would be difficult to memorize. However, this was the way for hundreds of years.
“Having abandoned the mind of self-power to perform various practices and miscellaneous acts, I have entrusted myself to Amida Tathagata with singleness of heart recognizing that he has resolved my crucial after-life problem once and for all.
I understand that at the moment such entrusting Faith arises in me, my deliverance from Samsara is settled with the assurance of birth in the Pure Land, and joyfully accept that recitation of the Nembutsu which follows is to express my indebtedness to Amida.
How grateful I am that I have come to this understanding through the benevolence of the founder, Shinran Shonin, who appeared in this country and of the masters of the succeeding generations who have guided me with deep compassion!
From now on, I will abide by the rules of conduct all my life.”
(translation Rev. Hisao Inagaki)
In about 2022 our current Gomonshu wrote “Gratitude for the Jodo Shinshu Teaching” a new Ryogemon. After it was published, it created a maelstrom of controversy within Hongwanji, especially in Japan. It became a new item in the popular press. There were many priests and temples that left Hongwanji as a result. This inability to innovate and move into our current society is a huge problem for Jodo Shinshu in general. Personally, when I read both, I don’t understand much of the discord. It could be due to the translation but from my English speaking perspective it doesn’t seem like a problem. In fact, I like the personal approach of the new version.
“Entrust yourself to me. I will liberate you just as you are.” This is the calling voice of Amida.
My blind passions are embraced in the Buddha’s awakening,
So the Buddha calls to me “I will liberate you just as you are.”
Gratefully responding to the Buddha’s call,
I find that I am already on the path that leads to the Pure Land.
And the Nembutsu flows freely from my thankful heart.
It is due to the guidance of Shinran Shonin
and successive spiritual leaders
who have transmitted the teaching to us today.
Living with the Dharma as my guide
Softens my rigid heart and mind.
Gratitude for the gift of life I have received
Frees me from becoming lost in greed and anger,
And allows me to share a warm smile and speak gentle words.
Sharing in the joy and sadness of others,
I shall strive to live each day to its fullest.
(Gomonshu’s 2023 New Year message)
I have always believed that our religious beliefs must match with our cultural understanding in the age we are living in. Rennyo Shonin used all the cultural tools at his disposal to create and popularize Shinran Shonin’s teachings. His use of letters to be dispersed to the various groups of followers. His emphasis on focusing on the local village leadership and women. His emphasis on “Zettai Tariki” (Only other power) was a mind-blowing teaching in the 1400s.
During this period in Japan’s history, there were major disruptions in government with the Onin War, which was the beginning of the end of the feudal system. There were famines, cholera epidemics and various natural disasters throughout Japan. This was a time when the very fabric of Japanese society was being challenged. It’s difficult for us in retrospect to understand the mindset at that time. Although Buddhism stresses egalitarian ideals and such, it was a religion for those that had time. The peasants didn’t have time for flower arranging, meditation etc. Rennyo’s emphasis on “Just say the nembutsu” gave the peasants hope. There are some scholars who have given Rennyo credit for the breakdown of the feudal system to Rennyo’s teaching to the peasant classes. I could go on and on about Rennyo, but suffice it to say, he was the one who built Hongwanji into the religious power it is.
Which brings me up to how I believe Jodo Shinshu teaching must adapt to the current cultural conditions. The Ikea effect I began this article with is simply put, if people something into building their own furniture, they believe it has more value than it objectively should. I think this may be said about religion. During a time when everything was difficult and there was no instant ramen or microwaveable curry rice, to have instant Shinjin, was mind blowing. Yet, we have instant everything now. Just as people value their hand built Ikea furniture, I believe people want to do something to understand or accept their religious truths. That is why if you look at Rennyo and Sennyo’s “Ryogemon”, I can see the energy of personal involvement in Sennyo Shonin’s version. It feels to me that there is a personal involvement that was lacking before. It can take the “Ikea effect’ into religious understanding. To just say, “Just say the Nembutsu” is not really something that people can feel a part of. So Sennyo Shonin is showing how we can relate to the freedom Amida Buddha’s name (Namo Amida Butsu), can be a part of our lives.
Taking this “Ikea effect’ one step further. In Jodo Shinshu, we emphasize that there is nothing we need to do for the sake of our deceased family members. Once our loved one dies, they are completely embraced in Amida’s compassion, what can we do? We can dance! We are coming into our Obon season so “Just Dance!” I think dancing for Obon allows us to feel that our deceased family are alive and well. In my mind, I know they are fine. However, when I dance, it feels as though they are there with me. I would like to close with something Rev. Mas Kodani said
“As a leaf falls from a tree and flutters to the ground, showing all sides of itself, front and back, so should you dance.
Even though you are a congealed mass of greed, anger, stupidity, you should dance.
Even though you are an enlightened saint, you should dance. Dance not for form, dance not for show, dance not for grace, dance not awkwardly to conceal your awkwardness, dance not for identity, dance not for Japaneseyness.
Bon Odori is just a religious dance, which is to say it is "Just dancing."
Just as Amida Buddha accepts you sono mama "Just as you are." For this we "Just say the Nembutsu. Namo Amida Butsu.”
Obon, the Kangi-E, the "Gathering of Joy" calls us yet again to this world of "just-ness, thus- ness, as-it-is-ness."
That is why we, "Just Dance!"
Rev. Masao Kodani