Vol. 4, Issue 2 (June 2024)

Jodo Shinshu International
A Buddhist Quarterly
Volume 4, Issue 2
2024
Hear the Buddha’s Voice

MISSION STATEMENT
Sharing with the world the deep and humbling joy of awakening to
Amida Buddha’s Universal Aspiration that enables each and every
person to live a spiritually fulfilled life.
ABOUT THE MISSION STATEMENT
This mission statement was articulated to convey a number of overarching
themes and goals that this founding committee wanted to share with its readers
through this quarterly journal. By introducing first-hand accounts of people
who have experienced the warmth of Amida Buddha’s embracing Compassion,
readers can be inspired by the message of Shinran Shonin, the founder of Jodo
Shinshu Buddhism.
Through these religious experiences and accounts from people around the
world, it is our hope to spread the message of Amida Buddha’s Great Aspiration
for all beings—despite race, color, creed, or any other divisions among us—to
awaken to a life of spiritual fulfillment. When we awaken to this message of
Amida’s universal embracement, each person can live in the here and now,
with a sense of profound self-reflection, joy, and hope that will lead one to live
in deepest gratitude for the Buddha’s benevolence.
We are excited to be a part of a movement that will spread a message of
unity and hope through Amida Buddha’s universal solidarity.
Namo Amida Butsu.

Volume 4, Issue 2, Published June 2024
Jodo Shinshu
International
A Buddhist Quarterly
IN THIS ISSUE
6 Why I Converted to Shin Buddhism
Dr. Johan Nilsson
8 Devotion: Excerpt from Songs of Light
Rev. George Gatenby
12 My Journey to Jodo Shinshu Buddhism
James Anthony McQuillan
14 Shin Buddhism Today and the Road Ahead (Part Three)
Rev. Dr. Takashi Miyaji & Rev. John Paraskevopoulos

Jodo Shinshu International is published quarterly by the
Jodo Shinshu International Office, a not-for-profit religious
corporation.
Volume 4, Issue 2.
Content copyright © 2024 Jodo Shinshu International Office.
No part of this publication may be reproduced or transmitted in
any form or by any means electronic or mechanical, including
photocopy, recording, or any information storage or retrieval
system, without written permission.
Editors-in-Chief: Rev. Kodo Umezu, Rev. Ai Hironaka
Committee: Rev. Yuika Hasebe, Rev. Dr. Takashi Miyaji
Contributors: Rev. George Gatenby, James Anthony
McQuillan, Rev. Dr. Takashi Miyaji, Dr. Johan Nilsson,
Rev. John Paraskevopoulos.
Calligraphy: Minako Kamuro
Design & Layout: Travis Suzaka
Printing: Kousaisha, Tokyo, Japan
Support: Rev. Kiyonobu Kuwahara, Madeline Kubo
Image Sources: Upsplash
Jodo Shinshu International Office
1710 Octavia Street, San Francisco, CA 94109, USA
www.jsinternational.org
EXPLANATION OF CALLIGRAPHY
Amidst the sounds of the world,
My near-deafened ears are suddenly
Able to hear the Buddha’s voice.
Enomoto Eiichi
Enomoto composed numerous verses as “Poems
of the Nembutsu.” The following is an excerpt
from the postscript of a collection of poems titled
Jōshōga ( 常 照 我 , lit., “constantly illumines me”),
which tells of his thoughts.
Since I have become hard of hearing, my eyes
have turned their gaze inward, and this small,
three-tatami-mat room where I spend all my
time, before I knew it, had become a place for
introspection.
This short verse expresses appropriately how
I am, for I am someone who has difficulty in
engaging in dialog with people and if someone,
somewhere, should happen to read this collection
of poems which speaks for itself, I would consider
them to be bodhisattvas.
Everything, including our vision, hearing,
sense of taste, physical body, and hearts (minds)
changes from time to time. When we want to hear
something, we listen, and when we do not want to
hear something, we cover our ears. Even when we
think that we are frank and unpretentious, we are
acting in quite a self-centered manner.
Lately my eyesight has become bad
with age, but something occurred to me
because it has become difficult for me to
see. It is this: since it is difficult for me
to see, I have come to “see: (i.e., realize)
things that I was not aware of before. I now
know that when we lose one thing, at the
same time, we gain something else instead.
Enomoto expressed this in the following
poem.
MY AGED EYES
With my eyes which have grown
somewhat dim,
Whenever I look
What I see is the faint light
That spreads into the depths
Of humanity’s world.
He knew the Dharma very well, and on
occasion, felt appreciation for it in his
everyday life. He taught that when the
sounds of the world became difficult to
hear, he was enabled to hear the voice of
the Buddha. Further, I have been enabled
to understand the significance of okagesama
(lit., “indebtedness to others”) and the
importance of hearing the Dharma.
(Excerpt from the Hongwanji Shuppansha
publication Daijō, April 2003.)

FEATURED ESSAY
Why I Converted
to Shin Buddhism
Dr. Johan Nilsson
I was asked recently by someone born into Jodo Shinshu why I chose Shin.
This gave me occasion to reflect. On an internal journey like a spiritual path,
where the next step often only becomes illuminated once the previous one has
been taken, it is easy to become so caught up in the process that the reason for
embarking in the first place becomes forgotten. I would like to keep this short
essay minimally biographical so as to keep it maximally accessible and useful to
others. Implicit, after all, in a piece with a title like ‘Why I Converted to Shin
Buddhism’—is the suggestion that you, the reader, should also convert to Shin
Buddhism. I do indeed think that this may well be a good thing if the reader is
not already a Shin Buddhist.
Suffice to say regarding my own background that I was not born into
Shinshu or any other Buddhist denomination, nor in any meaningful way into
any religious tradition at all. So there was no question of my coming to Shin
having anything to do with a link with my ancestors, or wishing to see them in
the Pure Land (although I believe these are worthy reasons to embrace Shinran
Shonin’s teachings). Once I encountered the teachings of Shinran Shonin, my
reasons for preferring them to those of other schools or religions have changed
more than once.
Early on what attracted me most to Shin was something that some of our
fellow practitioners are perhaps uncomfortable with the overtly religious and
devotional character of Shin. When I began my search for a spiritual path I felt
6
(Left) Ito Yuhan. Sacred Bridge in Nikko. Woodblock print. c.1930.

DR. JOHAN NILSSON
the need for something emotional and personal. The cold
and ‘philosophical’ presentation of Buddhism (at least in
the West) put me off for a long time until I encountered
Pure Land. I realise that some Shin followers prefer to relate
to Amida Buddha in his more abstract dimensions, and I
am not criticising this, but it is Amida as our Great Parent
that initially drew me to learn about the Pure Land path.
Perhaps it seems excessively dry to say that it is points
of doctrine that I found so compelling in Shinran. At
various times it was different points of doctrine that I
found more compelling than others. Sometimes it was the
unique understanding of Amida Sama or the Pure Land
that made me prefer Shinshu to the spiritual alternatives,
at other times it was the purity of the doctrine (the
absoluteness of Amida’s compassion or the totality of our
abandonment of self-power), or the absence of petitionary
prayer, or the singleness of focus of Shin (as compared with
the plethora of Buddhas, Bodhisattvas and gods one is
confronted with in other sects).
What I continually returned to however, as the most
compelling feature of Shin, was the promise of Shinjin
(faith or entrusting). I grew up with a totally secular and
materialistic worldview, where what I could know was
limited to what I could see, hear, touch, taste or smell.
Reading philosophy quickly led me to understand that
none of this could be relied upon with absolute certainty.
To come to know of Amida’s salvation, and by implication
the reality of Amida himself, with total, diamondlike
certainty—this spoke to me like nothing else. Immersed
in a modern culture that fosters radical doubt towards
everything, the prospect of having a completely reliable
foundation to stand on was singularly inviting. Shin did
not presume the existence of faith, or demand faith in the
sense of willing myself to believe despite or in spite of a
lack of physical evidence. It just asked me to place my trust
in Amida Sama, regardless of if I was sure of his existence
yet, and just open myself up to receiving Shinjin.
In line with the theme of journeying I opened this
essay with, the assurance of Shinjin allowed me to tread
each step of my path in this life with confidence. This
confidence comes from the knowledge that when this
life reaches its inevitable destination, death, everything
will be alright. Knowing that the destination is assured,
the journey can be enjoyed without worry. Buddhism
is sometimes maligned in Japan as a funerary religion.
Naturally, there is much more to Buddhism than funeral
rites, but the centrality of death in the BuddhaDharma,
and Shin in particular, is a large part of what drew me.
Death is the culmination of life, and no secular philosophy
could offer me a better approach to death than either
austere stoicism or the ostrich strategy. Shinjin, however,
changes death into something triumphant. This does
not mean that I could see death totally without fear, but
Amida’s assurance that death means triumphant birth as a
Buddha, freedom from anger, greed, ego centric ignorance
and suffering—this allows me to truly live. It is perhaps
cliché to say that the primary reason that I chose to
convert to Shin Buddhism is Shinjin, but it is the truth.
Or is it? When I reflect on the possibility of other
paths, when I consider—hypothetically—being a Muslim
or a Christian instead, I realise that it was really never my
decision to make. I did not choose Shin, but it was Amida
Tathagata who chose for me. I simply could not follow
another path even if I tried to. In everything that brought
me to this path was Amida’s working, and now that I am
here it is Amida’s hand that keeps me on this path. I recall
the story of the Myokonin Shoma
who, trying to relate to a priest the
meaning of being “embraced, never
to be abandoned,” chased the priest
relentlessly around his temple. I
recall also the words of Yamafukuro
Denbēi: “I have been hunted down
by Amida.” In considering why
I chose Shin, I realise the truth
of what these Myokonin were
expressing. I chose Shin because
Amida caught me.
Namo Amida Butsu.
About the Author
Dr. Johan Nilsson received his doctorate
in political philosophy from the City
University of Hong Kong. He is currently
based in the United Kingdom.
7

FEATURED ARTICLE
DEVOTION
Excerpt from Songs of Light
Rev. George Gatenby
8

REV. GEORGE GATENBY
KŌSŌ WASAN 6
Those who desire quickly to attain
The stage of non-retrogression
Should, with a heart of reverence,
Hold steadfast to and say Amida’s Name.
In Theravādin countries, monks move out of their
monasteries every day to collect offerings of food. In places
where the Mahāyāna prevails, people visit the ‘homes’
of buddhas and bodhisattvas (i.e. temples and shrines) to
adore them. A marginal note accompanying this verse
implies that these two apparently different activities
express the same impulse.
Generosity (Sk. dāna) and faith—the ‘heart of reverence’
– represent the core of the dharma. Because they entail
complete negation of self, the spirit of giving and of
devotional love undermine the self and the false sense of
its own immutability—in favour of non-self, the other;
whether it’s a monk seeking dāna or a buddha who is the
source of awakening.
Herein lies the very heart of our path and its quintessential
reality. The idea that we may attain faith with a view
to our personal salvation is essentially absurd; it’s in the
realization of ‘non-self’—perfect giving and complete
devotion—that true liberation lies. Any future outcomes
are simply the natural result of our present disposition,
and nothing more. Indeed, the dharma is a religion of
neither the future nor the past, only of the present.
The Buddhist understanding of ‘unredeemed’ existence
is that it’s imbued only with greed, anger and delusion.
Such profound distortions of reality are the very drivers
of life, as any biologist will attest. If these three ‘roots of
evil’ are accepted and encouraged, the result will be a
profound and unremitting pain that is not just physical,
but existential and organic as well. At the most entrenched
level, these disorders create an illusion of a self, along with
a tenacious attachment to it.
This illusion reached its nadir in the eighteenth-century
‘European Enlightenment.’ In cultures that descend from
this movement, greed, anger and delusion not only prevail
but are cherished as virtues. Individuality—that is to say,
self-assertion which brooks no restraint—is of course the
perfection of anger and aversion. Consumerism—the
cultivation and satisfaction of appetites and satiety—is
the perfection of greed. Information—saturation of our
consciousness by knowledge ungoverned by wisdom—is
the perfection of delusion. These three principles govern
human life. While they are inevitably at the heart of
existence in our time and in our world, the three roots of
evil—greed, anger and delusion—have triumphed at last
and been enshrined as the epitome of all that is real and true.
There is no way we can extricate ourselves from our
current environment and all attempts to do so—even
those that are ostensibly motivated by the desire to follow
the dharma—invariably become debilitated by the
underlying ethos of the time. Hence, even the dharma is
in large part competitive and commercially oriented these
days—it’s impossible for it to be otherwise.
9

Yet, deep within each of us lies a wisdom that pervades
all things—one that cannot be ultimately thwarted by
our circumstances or trammelled by the prejudices and
expectations of our age. We are so overwhelmed by false
impressions of reality that we’re quite incapable of any
progress without taking hold of the end of a rope offered
by an unseen benefactor—one who is concerned only with
our ultimate well-being. The worn and tousled rope-end
that is held out to us is Namo Amida Butsu—the call from
beyond anything we can comprehend.
Namo Amida Butsu can be with us as we drift off to sleep in
the evening, and when we wake in the morning. No matter
how busy we are, or how engaged in the many distractions
that captivate us, the Name can always be taken up and
remembered. In these times, when greed, anger and
delusion have made their homes as the supreme governors
of society and human relations, Namo Amida Butsu is the
only link with true reality that we can have.
Namo Amida Butsu is the act of devotion itself—the outward
manifestation of the Buddha’s true heart. Apart from it,
there is no way we can extricate ourselves from the realm
of lies which is now the triumphant root-and-branch of our
way of life.
About the Author
Rev. George Gatenby (1943-2021) was
born in Sydney. He was ordained as a Jodo
Shinshu minister in 1994 and was the first
Australian to receive the rank of kyōshi. His
life’s work was Songs of Light, a complete
commentary on Shinran’s hymns.
CORRECTION TO PREVIOUS ISSUE:
In the previous installment of Jodo Shinshu International
in the article on Genshin, Rev Ducor quoted the
Ten Benefits according to Shinran (p. 10a) instead of
the Ten Happiness according to Genshin. The Ten
Benefits are:
1° the holy crowds coming to welcome us at the
moment of death,
2° the opening of our lotus in the Pure Land,
3° the acquisition of the thirty-two bodily marks
as well as the five sublime sciences,
4° the perception of the wonders of the Pure
Land through the five senses,
5° the irreversibility of the happiness obtained,
6° the knotting of affinities with others to guide
them,
7° the meeting with the holy crowds of great
bodhisattvas,
8° the happiness of seeing the Buddha and
hearing the Law,
9° the offering at will to all the Buddhas,
10° the progress towards the awakening of a
Buddha.
(Ōjō-yōshū, ch. 2)
10

NEW RELEASE!
SONGS OF LIGHT
Reflections on the Hymns of Shinran
George Gatenby
Scheduled for publication by the Jodo Shinshu
International Office in 2024, the three-volume
Songs of Light by the late Rev. George Gatenby,
is a monumental commentary on every one of
Shinran’s 353 hymns.
SONGS OF LIGHT
∼ Reflections on the Hymns of Shinran ∼
Volume One
SONGS OF LIGHT
∼ Reflections on the Hymns of Shinran ∼
Volume Two
SONGS OF LIGHT
∼ Reflections on the Hymns of Shinran ∼
Volume Three
“Songs of Light is a luminous and deeply inspiring work in
which Reverend Gatenby’s warmth, kindness and spiritual
maturity shine forth resplendently. All who read it will surely
be guided to a deeper understanding of the teachings of
Shinran Shōnin, and thus be led to live lives of gratitude,
pervaded by the joy of nembutsu.”
– Rev. Dr. Mark Healsmith
GeorGe Gatenby
GeorGe Gatenby
GeorGe Gatenby
11

FEATURED ESSAY
My Journey to Jodo
Shinshu Buddhism
James Anthony McQuillan
When I was eight years old, my grandparents Pat
and Seamus introduced my twin brother and me to
Catholicism. Their introduction was done with care
and we proceeded to give it a chance. I attended the
Assumption Church in Wildwood Crest, New Jersey until
I was 12 years old. I found the service to be mundane and
the messages were lost on me even though we took part
in Bible study and participated in the service. I would
perform altar boy duties; reading in church, holding the
collection basket, as well as ushering folks to the pews. I
kindly told my grandparents that I did not feel anything
after the service and that it was getting in the way of my
social and sporting activities. They were understanding
and said I could make any choice I wanted, so I decided to
not attend service anymore, free of judgment.
When I was 18 years old I was introduced to
Christianity in San Diego, California. At the time it
resonated with me, until I started seeing contradictions
within the writings and how their followers acted. The
“Do as I say, not as I do” mentality was not what I was
interested in, so I made the decision to not follow that
religion either.
Fast forward 25 years of not following any religion
and essentially being a rudderless ship, albeit I have a
great moral compass so I relied on that. My wife and I
have a wonderful child who we want to introduce religion
to and have make her own decision as to what she would
like to follow. During my research portion of religion I
realized that I was always attracted to and lived my life as
a Buddhist. I began studying the general idea of Buddhism
and learned about Mahayana Buddhism. The most
important aspect of religion that I was looking for was
no discrimination of any sort. As my studies continued, I
12

JAMES ANTHONY MCQUILLAN
found that I wanted to attend a temple to learn more and
grow within the religion. During this quest I found the
West Los Angeles Buddhist Temple. I decided to attend
via Zoom, and on my first day in April of 2022 I realized
that I had found my people. Sensei Takata looked directly
into the camera and said, “For those of you attending for
the first time, welcome.” 1 I felt like he was talking directly
to me and I felt at home and ready to absorb the Dharma
message. Then Reverend Umezu delivered her Dharma
message that tied sports to Buddhism. Being a sports fan, I
was in awe and knew that I was home.
With my newly found enthusiasm I began reading
more and trying to understand the messages and what
Jodo Shinshu Buddhism was at its core. I may never fully
understand but therein lies my attraction, as I discovered
there is no discrimination, no judgment, and certainly no
contradiction. As I study, I realize that I have been on this
Shin Buddhist path long before I found my Sangha, and
each Dharma message and reflection resonates with me
on a deep level. Many of the teachings have enhanced my
moral compass and provided a clear road map to living
a free, full life, and sensible teachings to pass on to my
family, friends, and folks who are interested in living free.
The Dharma reflections and the classes I attended have
introduced me to the wonderful people at the temple and
highlights the fact that there are wonderful people on this
planet who are interested in moving humanity forward.
I have experienced personal and professional growth
as the Jodo Shinshu teaching guides me through my
failures, difficulties, and challenges on a second-by-second
basis. The wisdom is profound and as I read further
I discover new opportunities to incorporate Amida
Buddha’s (Namo Amidabutsu) Primal Vow and limit the
Three Poisons which are inside all of us. 2 Realizing this
makes dealing with life much more pleasurable and has
enhanced my relationships across the board.
Reciting the nembutsu has had a calming effect and
is a driving force for me every day. And I welcome each
day with a new perspective, thanks to the Jodo Shinshu
teachings.
ESSAY NOTES
1. Sensei: Japanese word for teacher.
2. Amida Buddha: The Buddha of Immeasurable of Life
and Light.
Primal Vow / Original Vow: The compassionate
aspiration of Amida Buddha to embrace all beings.
Three Poisons: Greed, anger, and ignorance.
About the Author
James Anthony McQuillan lives in Los
Angeles, California. He is a father and
husband who is dedicated to his family
and faith in Jodo Shinshu Buddhism. He
enjoys the outdoors and various sports. He
believes in health and wellness and that
we either put time into our health or we
will be forced to put time into our illness.
Want to learn more about JSIO?
Visit jsinternational.org
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13

INTERVIEW
Shin Buddhism Today and
the Road Ahead
(Part Three)
Rev. Dr. Takashi Miyaji & Rev. John Paraskevopoulos
Q: You say that Amida Buddha is the “reality
of Immeasurable Light and Boundless Life.” In
America and other English-speaking countries,
the term “oneness” is often used. This versatile
word has broad applicability—from talking
about mutual co-operation between people to
the principle of emptiness, where self and other
are not separate. However, I suspect that in
many cases there is a superficial understanding
of this term, which allows for a cavalier usage
of it, along with lazy attempts at explaining the
transcendental nature of Suchness. Do you feel
that the time has come for both our ministers and
scholars to re-emphasize the dualistic nature of
self and Amida Buddha, with the understanding
that this characterization can be integrated into
a higher perspective? For example, I have noticed
an increasing reluctance to refer to Amida as
‘Oya-sama.’ Why shouldn’t we re-introduce this
term so that English-speaking followers can
feel comfortable again in using a more intimate
description of the Tathāgata?
This is the third of a six-part interview with Rev. John Paraskevopoulos
from Australia, conducted by Rev. Dr. Takashi Miyaji in October 2023.
The discussion covers a host of issues facing Shin Buddhism, ranging
from doctrinal questions to the challenges that confront followers as they
attempt to live out their faith.
14

REV. DR. TAKASHI MIYAJI & REV. JOHN PARASKEVOPOULOS
I certainly agree that the notion of ‘oneness’ is often
adopted in a careless fashion to justify all manner of vague
and woolly thinking on this subject. Sometimes it is used
by those who seek to conceal their own uncertainty, or
lack of confidence, when discussing deeper metaphysical
questions. Even the principle of ‘emptiness’ is poorly
understood. The Mādhyamaka philosophy on which it is
based—and let’s be honest here—is above most people’s
pay grade.
I am given to believe that Shinran never once referred
to ‘emptiness’ (kū 空 ) in his own writings, even though he
would have undoubtedly studied this doctrine during his
twenty years on Mount Hiei as a Tendai monk. This is
very revealing as it tells us much about how he saw our
tradition.
It’s important to bear in mind that there have been
other doctrinal developments in the Mahāyāna—for
example, the Tathāgata-garbha school—that are no
less worthy of consideration than, say, the theories of
Nāgārjuna or Asaṅga. While not as well-known perhaps,
these other perspectives are much better suited to the
Pure Land way of thinking, given their more positive
conception of śūnyatā (understood as that which is devoid
of sorrow, impermanence and delusion, but not of eternity,
bliss, freedom and purity). In other words, ‘emptiness’ is
not ‘nothingness’!
There is almost a pathological aversion in admitting
to any kind of dualism in our spiritual outlook, but this
is something that is perfectly natural for unenlightened
people like us. In principle, of course, there can only ever
be one reality (in an ultimate sense), but this is something
revealed to us by the Tathāgata through a number of
superior doctrines which most of us have to take on faith
initially, but which may dawn on us intuitively (albeit
intermittently) when our shinjin becomes settled. And, yes,
even though there is a deep unity between Amida Buddha
and bombu, this is certainly not a state of identity because
there will always remain some measure of separation and
distance from where we stand as incomplete beings with
all our limitations.
True ‘oneness,’ then, cannot be experienced fully
by anyone on this side of the Pure Land; only Amida
Buddha has such a unified vision of cosmic existence.
Therefore, I suggest greater caution in using the language
of non-duality haphazardly. We must avoid creating
needless confusion among the monto, because this is to risk
displacing a faith that is visceral, realistic and compelling
with nothing but cold and bloodless abstractions that help
nobody. Unless the Dharma comes alive in us as a vitally
personal concern, “the Jōdo Shinshū teaching will never
be anything more than an intellectual game” to quote
Rev. Seikan Fukuma.
But what do we make of the following verse in the
Shōshinge?
When shinjin is awakened in the minds of deluded
and defiled ordinary people, they are made aware that
birth-and-death is itself Nirvāna.
Shinran clearly isn’t suggesting that these two realities are
simply the same thing. That would go against everything
the tradition teaches about our perilous Sahā world where
people must endure afflictions. All schools of Buddhism
teach that Nirvāna is an ‘unconditioned’ dharma, which
means that it is permanent and immutable. In other
words, not subject to dependent origination—unlike the
True ‘oneness,’ then, cannot be
experienced fully by anyone on
this side of the Pure Land; only
Amida Buddha has such a unified
vision of cosmic existence.
15

INTERVIEW - SHIN BUDDHISM TODAY AND THE ROAD AHEAD: PART TWO
To grasp something theoretically is
all very well, but to claim that this
world of pain and dissatisfaction
is something that can (and should)
be viewed as nirvānic or blissful by
ordinary people like us is, frankly
speaking, a little unhinged—not to
mention pastorally disastrous.
fragile, evanescent and insubstantial forms that make up
our ‘impure land’ of edo (in contrast to jōdo).
When hearing someone confidently assert that
‘Samsāra is Nirvāna’, I am tempted to ask: “Is that
how you experience dukkha in this world of birth-anddeath?
If so, you are no doubt a living Buddha already,
as only an enlightened being could possibly know that
they’re identical!” To grasp something theoretically is
all very well, but to claim that this world of pain and
dissatisfaction is something that can (and should) be
viewed as nirvānic or blissful by ordinary people like us
is, frankly speaking, a little unhinged—not to mention
pastorally disastrous.
Therefore, the Shōnin must evidently had something
altogether different in mind when he made that remark
above. The late Rev. George Gatenby offered a useful
insight in helping us to understand this important point in
a properly Jōdo Shinshū manner:
The shinjin of Amida Buddha consists of nishu jinshin, the
‘two aspects of deep mind.’ They are the awareness
of ourselves as mired in evil karma and as being
without hope while, at the same time, rejoicing in the
power of the Primal Vow to ultimately bring us to
enlightenment. Thus, the Pure Land perspective on
the idea that Nirvāna and samsāra are one, is that
these ‘two minds’ are always concurrent in people of
true entrusting.
Followers of our tradition, in particular, should observe
greater humility when it comes to making spiritually
grandiose claims that are not fully grounded in a lived
experience of everyday life—unless, of course, all their
encounters in this world of tribulation have been a bed of
roses…
As you’ve noticed in one of my previous answers,
I am more than happy to use Oya-sama to describe the
relationship we have to Amida Buddha as ‘True Parent.’
Our tradition is full of rich devotional language, yet many
Western adherents seem to be embarrassed by it. It makes
them uncomfortable, perhaps because it’s reminiscent of
certain Christian attitudes that they appear to have well
and truly rejected. This may well be the case, but that
doesn’t make it wrong or inappropriate for us to embrace
expressions that are uplifting and reverential.
I think we do need to restore a certain intimacy to
how we talk about the Tathāgata as a person. 1 To dismiss
this affective dimension of the faith—which has always
been prominent throughout our tradition—would
be a terrible shame and, indeed, spiritually harmful.
Accordingly, it is a mistake to disparage this as a lower
level of understanding, suitable only for naïve devotional
types; in contrast to a supposedly more ‘sophisticated’
awareness that considers true reality as something strictly
impersonal and entirely ‘empty’ (whatever that may mean
to certain people with a sceptical outlook).
The Pure Land tradition challenges this erroneous
understanding which fails to discern what’s most valuable
in our teachings. Indeed, it is quite puzzling to hear
some followers talk about the great vows of Amida
Buddha while, in the very same breath, insisting that
there’s nothing real behind them—as if the raising of
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REV. DR. TAKASHI MIYAJI & REV. JOHN PARASKEVOPOULOS
compassionate vows for the sake of suffering beings could
be accomplished by anything other than a supremely
personal reality!
Nāgārjuna himself saw the dangers of his own
doctrine when it was misconceived in the minds of
those unqualified to grasp its demanding rigours and
baffling paradoxes. In the Mādhyamika-kārikā, he states:
“Emptiness, when ill conceived, destroys a stupid man,
as would a snake when handled improperly, or a badly
executed spell.” And one of his most distinguished
disciples, Āryadeva, remarked: “If one obstinately adheres
to this view of śūnyatā, his case is hopeless. One who is
ill can recover if he takes medicine but, if the medicine
itself becomes another illness, we can hardly consider him
curable.”
Śākyamuni also warned us against falling into the
treacherous waters of nihilism, which can easily happen
when we become enamoured with a merely cerebral
attachment to a ‘voidness’ that is lacking in warmth
and wisdom (which is inevitable when shinjin is absent).
The true antidote to this ‘illness’ is none other than the
Pure Land teachings which, alone, can restore a healthy
balance between the sobering realities of our messy
humanity, and the radiance of Amida’s inconceivable
splendour.
ESSAY NOTES
About the Interviewer
Rev. Dr. Takashi Miyaji is an assistant
professor for the Institute of Buddhist
Studies in Berkeley, California and
a Kaikyoshi minister of the Buddhist
Churches of America.
About the Interviewee
Rev. John Paraskevopoulos is a
Jodo Shinshu priest from Australia.
His publications include Call of the
Infinite, The Fragrance of Light, and
Immeasurable Life.
Nāgārjuna himself saw the
dangers of his own doctrine
when it was misconceived
in the minds of those
unqualified to grasp its
demanding rigours and
baffling paradoxes.
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events and publications
1. Let us not forget that even Nāgārjuna speaks of taking refuge
in Amida as the ‘Pure Person’ (shōjōnin 淸 淨 人 ) in Chapter 9 of his
Daśabhūmika-vibhāṣā.
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EDITOR’S POSTSCRIPT
In the long history of mankind, we are here now and able to hear the living
voices of great masters and teachers who lived their lives inspired and guided by
the Pure Land teaching expounded by Sakyamuni Buddha.
Ven. Shinran expressed his deep appreciation to the past karmic conditions
that had guided him to the essence of the Pure Land way that he called Jodo
Shinshu. In the opening preface of his Kyo Gyo Shinsho, he expressed that joyous
appreciation with the following words:
Ah, hard to encounter, even in many lifetimes, is the decisive cause of birth,
Amida’s universal Vow! Hard to realize, even in myriads of kalpas, is pure
shinjin that is true and real! If you should come to realize this activity and
wisdom, rejoice at the conditions from the distant past that have brought
it about. But if in this lifetime still you are entangled in a net of doubt,
then unavoidably you must pass once more in the stream of birth-anddeath
through myriads of kalpas. Wholly sincere, indeed, are the words of
truth that one is grasped, never to be abandoned, the right dharma allsurpassing
and wondrous! Hear and reflect, and let there be no wavering or
apprehension.
How joyous I am, Gutoku Shinran, disciple of Śākyamuni! Rare is it to
come upon the sacred scriptures from the westward land of India and the
commentaries of the masters of China and Japan, but now I have been able
to encounter them. Rare is it to hear them, but already I have been able to
hear. Reverently entrusting myself to the teaching, practice, and realization
that are the true essence of the Pure Land way, [ Jodo Shinshu], I am
especially aware of the profundity of the Tathagata’s benevolence. Here I
rejoice in what I have heard and extol what I have attained.
As Ven. Shinran expressed, the chances of us encountering this teaching are
almost nil, yet due to past karmic causes and conditions, we are now able to
hear it. Ven. Shinran also expressed that it is out of this deep joy for what he
has received that he passes on and shares what he has heard so that others
may benefit from it as well. In this same vein, our joy at JSIO is to share our
appreciation of Jodo Shinshu teaching with all who are searching for light in this
world of darkness.
We the committee members are very gratified when we hear positive
responses from readers about this journal. Some people have offered to
contribute to the journal by writing their own sincere appreciation of the
teaching. Some want to support us financially so that we can continue to do
what we have been doing. We are hopeful for the future knowing that this
teaching is being heard by and shared with others around the world.
In today’s world that feels exceptionally full of strife and suffering, it is all
the more important that the Vow of Amida Buddha be shared so that all people
can have the chance to hear it and be carried out of the darkness of ignorance.
We thank all of the readers for your support and your aspiration for Ven.
Shinran’s teaching of Jodo Shinshu to be heard around the world. Let us
continue to share our own joyous appreciation for this teaching that we have
received and continue to share Buddha’s Wish for all beings.
Namo Amida Butsu
Kodo Umezu
About the Author
Rev. Kodo Umezu is a retired minister and former Bishop of
the Buddhist Churches of America who currently serves as the
President of the Jodo Shinshu International Office.
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Jodo Shinshu International Office