Vol. 4, Issue 4 (December 2024)

Jodo Shinshu International
A Buddhist Quarterly
Volume 4, Issue 4
2024
The Ocean of the Tathagata’s Wisdom

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 4, Published November 2024
Jodo Shinshu
International
A Buddhist Quarterly
IN THIS ISSUE
6 The Essence of Shin Buddhism
Rev. Saizo Inagaki
8 How Buddha-Dharma Resolves our Evil Karma (Part Two)
Rev. Seikan Fukuma
12 Shakyamuni Buddha and Amida Buddha
Rev. Sensho Inouye
14 Shin Buddhism Today and the Road Ahead (Part Five)
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 4.
EXPLANATION OF CALLIGRAPHY
The ocean of the Tathagata’s wisdom is vast and limitless.
Sutra on the Buddha of Immeasurable Life
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,
Rev. John Paraskevopoulos
Contributors: Rev. Seikan Fukuma, Rev. Yuika Hasebe,
Rev. Saizo Inagaki, Rev. Sensho Inouye, Rev. Dr. Takashi Miyaji,
Rev. John Paraskevopoulos.
Calligraphy: Minako Kamuro
Design & Layout: Travis Suzaka
Printing: Kousaisha, Tokyo, Japan
Support: Rev. Kiyonobu Kuwahara, Madeline Kubo
Image Sources: Upsplash, The British Museum, Metropolitan
Museum of Art, NASA.
In our world, generally speaking, having
knowledge is a positive thing. Being told, “You
have a good head,” is usually considered as a
compliment. However, when I think this over, I
see that I can never go beyond the range of my
own knowledge. When I come across someone
whom I think possesses a really good brain, it is
likely because much of that person’s knowledge
matches my own. On the other hand, when I
hear of someone whose intelligence exceeds my
own, especially in the areas of mathematics,
art, or philosophy, I am unable to fathom just
how remarkable that person is. This is the
limitation of my own comprehension.
Supposing that I were somehow able to
comprehend something, since I am not able
to see things through another person’s eyes
and unable to understand things in the same
way he does, the only way I can make any
sort of determination is by using the range
of my own knowledge. In Buddhism, this is
referred to as hakarai (calculation, calculating
mind). An intelligent person is led around by
his knowledge and a foolish person is led by
his foolishness, but it is definite that neither
considers himself as an ordinary, ignorant
person [who lacks true wisdom of the Buddha
Dharma]. Shinran Shonin indicated that this is
“…the poison of our wisdom and foolishness.”
At that level, it is not possible for one
to imagine or comprehend the Tathagata’s
wisdom. The only thing that I can do is
to listen and hear that the world of the
Tathagata’s wisdom is vast and limitless,
exceeding my ability to fathom it. However,
by accepting and realizing the Tathagata
in this way, the Buddha’s working is for our
benefit, and Shinran explains that “…this is
simply shinjin (the entrusting heart) which is
inconceivable, inexplicable, and indescribable.
It is like the medicine that eradicates all
poisons. The medicine of the Tathagata’s
Vow destroys the poisons of our wisdom
and foolishness.” It is the working of Amida
Tathagata’s Vow that destroys these poisons
and our self-centered hakarai.
Jodo Shinshu International Office
(Excerpt from the Hongwanji Shuppansha publication Daijō, May 2007.)
1710 Octavia Street, San Francisco, CA 94109, USA
www.jsinternational.org

FEATURED ARTICLE
The
Essence of
Shin Buddhism
Rev. Saizo Inagaki
PART ONE
In light of the Absolute, the entire universe is a perfect harmonious whole, an
All-in-One. In Buddhism, this ultimate principle is called Tathatā in Sanskrit,
meaning Suchness or Thusness. It is the Supreme Reality, uncreated and
unchanging; it is how things actually are in themselves, undistorted by our
unenlightened subjectivity. Tathatā cannot be grasped as an object of our sense
perceptions, nor is it conceivable in our minds. It can only be perceived by
means of prajñā or transcendental wisdom, the attainment of which constitutes
Buddhahood. An Awakened One apprehends Tathatā in the true sense of the
term, in that they become indissolubly united to it. This wisdom gives rise to an
undiscriminating love and a universal compassion–it is Tathatā in action, which
ceaselessly acts on sentient beings to have them know the Deathless.
All things are encompassed, and pervaded, by Tathatā. The Absolute abides
in the relative, and the relative in the Absolute. Likewise, we are essentially not
other than the Buddha, for the latter is immanent in us as buddha-nature, which
is what drives our aspiration for enlightenment. Thus, humanity’s spiritual
propensities can be reduced to this indwelling presence, and our steadfast
pursuit of goodness and truth will inevitably bring us to the realization of
Buddhahood.
There are two paths that lead to this goal: the way of self-power ( jiriki), and
the way of Other-Power (tariki). The former provides methods for our personal
cultivation and spiritual growth, chiefly by means of meditative practices. When
undertaken properly, these help to unveil our true self; they can foster wisdom
and nurture prajñā, by which Tathatā is directly intuited. Meditation is easy to
start with, but difficult to accomplish. We are so full of defiled passions that
contemplative serenity is rarely achieved. One moment of calm reflection can
be quickly followed by turbulent surges of emotion. Therefore, according to the
requirements of this path, if our meditation is not successful, enlightenment will
remain elusive.
The way of Other-Power is based on the dynamic working of Amida,
who is the Buddha of Immeasurable Light (Amitābha) and Immeasurable Life
(Amitāyus). These are the two essential qualities of Tathatā in its vital aspect. The
person of self-power confidently strides towards Buddhahood. On the path of
Other-Power, however, the Buddha reaches out to man; pervading our hearts
and minds, and transforming us into renewed beings. Amida freely gives us
his wisdom (light) and compassion (life). No conditions are attached to this gift,
which no amount of practice or prayer on our part can generate. In fact, our
own efforts should be set aside, because they are tainted by attachment and
delusion. This only serves to impede the working of Other-Power, which is solely
dedicated to our release from suffering. Even ordinary faith, when understood
as mere ‘belief,’ is of no avail because it too is sullied by egotistic grasping. In
fact, there is nothing we can contribute to our own salvation. We have only to
receive what is given, and abandon our entire selves to Amida. This is the mind
of True Faith.
6

REV. SAIZO INAGAKI
PART TWO
The Mahāyāna speaks of the Buddha’s three bodies.
The ‘Body of Dharma’ (Dharmakāya) is Tathatā itself;
the omnipresent and immutable essence of reality.
In its dynamic phase, it spontaneously takes form as
Saṃbhogakāya (‘Body of Bliss’) and Nirmāṇakāya (‘Body
of Incarnation’). The former is the transcendental
embodiment of the virtues inherent in Tathatā. Its many
manifestations (including Amida) can be visualized
in profound meditation, and its spiritual power is also
tangible to devotees of deep faith. The latter body
comprises the countless physical transformations
assumed by this reality (such as historical buddhas and
bodhisattvas) in order to save sentient beings.
For example, Shākyamuni (the human Buddha),
taught people how to break free from the cycle of birthand-death
(saṃsāra), and provided guidance in the various
methods required to do so. From the perspective of
Shin Buddhism, however, his instruction in self-power
disciplines was only provisional as it paved the way for the
Other-Power teaching, intended for those with greater
spiritual maturity. In other words, Shākyamuni came
into this world to fulfill the compassionate will of Amida.
Initially, his earthly mission was to have followers accept
Buddhist teachings of a more conventional nature, before
disclosing the deeper doctrines concerning Amida’s
liberating vows (to those who could see the impotence of
their false self ).
Another manifestation of Amida’s working is his
Pure Land, or the realm of Sukhāvatī (‘adorned with
bliss’), which is none other than a concrete expression
of the formless Tathatā, revealed for the sake of beings
afflicted by sorrow and ignorance. This divine will took
the form of certain vows, the power of which gave rise to,
not only a land of perfect ‘peace and happiness’ (anraku),
but also to Amida’s Name which embodies the very
substance of enlightenment itself. In other words, the
Name conveys the salvific force of the Buddha’s resolve
to bestow emancipation on all beings, and transfers the
virtues of Tathatā to aspirants who invoke it with faith.
This naturally brings about our deliverance in the ‘Land
of Bliss’ at the time of death, where one’s eye of prajñā is
completely opened, so that ultimate reality is seen as it is.
Nirvāṇa is then attained without impediment.
PART THREE`
Faith in Shin Buddhism is not understood in the everyday
sense of that word because, in this case, it is an awakening
conferred by Amida. Yet this may prove very difficult to
accept, insofar as we are habitually attached to our limited
intelligence and abilities. Even so, Other-Power faith
can be effortlessly realized when aspirants heed Amida’s
call without any doubt or hesitation, just as a child puts
wholehearted trust in its mother’s unwavering love.
Amida summons all sentient beings, saying “Come
to me at once! Do not be afraid of the transgressions you
have committed. Do not fear falling into the river of fiery
anger or the abyss of greed. I will protect you and lead
you to safety. You are my children and I am your father.
I have everything to give you. Hasten quickly to me!”
We are simply urged to surrender,
unreservedly, to the Buddha of
Immeasurable Light and Life. We
should not lament our lack of merit or
wisdom, or grieve over our debilitating
karma. Amida saves us exactly as we
are, in whatever condition we happen
to find ourselves.
About the Author
The Reverend Saizo Inagaki (1885–1981)
was ordained a priest of the Hongwanji
temple on the very last day of the Second
World War in August 1945. A remarkable
and charismatic teacher, his exuberant
expositions of the Dharma attracted a
large following, and there soon developed
a widespread affection for him as a lucid
and compassionate thinker. Inagaki Sensei
worked as the principal of a girls’ school in
Kōbe, and published more than twenty books
in English and Japanese. He was one of the
first Shin Buddhist masters to actively reach
out to Western audiences.
7

FEATURED ARTICLE
How Buddha-Dharma
Resolves Our Evil Karma
(Part Two)
Rev. Seikan Fukuma
Edited adaptation from Monshin: Hearing/Faith (Los Angeles: The Nembutsu Press, 1983)
8

REV. SEIKAN FUKUMA
OUR MODERN PAINLESS WORLD
The most frightening thing about our world today is that we seem
to be solely concerned with pursuing things of material value
in order to fulfill our egotistic appetites. When this happens, we
completely forget that we’re “allowed to live.”
Proof of this is that we feel no sorrow when killing living
things. People today are not aware of the frightening effects of
their own actions, whether mental (i.e. intent), verbal, or physical;
they are not, in the least, aware of their responsibilities. Although
we stand on the detrimental karma we’ve created, we do not
consider this to be a problem. We just continue to live aimlessly,
merely satisfying our desires without purpose, while failing to
agonize over the things that, as human beings, we ought to.
It’s in this sense that suffering was divided into shallow and
deep forms in the first part of our essay. I also pointed out that
the most pressing anxiety we have is our impending mortality,
and how we might escape the round of samsāra. I would like to
pursue this a little more.
DEPENDENT ORIGINATION
Śākyamuni Buddha left home and became a monk in order to
resolve the universal problem of birth, illness, old age, and death.
His enlightenment sought to illuminate this mystery by showing
us the world and ourselves as they really are, rather than how we
wish them to be.
After contemplating the true nature of our existence,
the Buddha realized that all things come into being through
‘dependent origination’ (engi). This means that they arise as
a result of many causes which are influenced, in turn, by an
inconceivable range of conditions. That is to say, everything
in this world is interrelated. The formal way of explaining this
process is through the ‘three signs’ of the dharma (san-bō-in),
which are:
-The impermanence of all things (shogyō-mujō).
-The insubstantial nature of phenomenal life
(shohō-muga).
-The suffering inherent in conditioned reality
(issai-kai-kū).
The transient nature of phenomena entails that they’re destined
to decay and perish; that is, everything is in a state of constant
flux. To be “insubstantial” is to lack a permanent self-nature,
because of the law that governs cause-and-effect throughout the
cosmos. Take water for example. When it encounters freezing
conditions, it becomes the solid mass we know as ice; but when
it’s boiled, it turns into steam.
We all find ourselves immersed in the binding desires of
bonnō and are slaves to our ego; but “because there is a Light that
is limitless, we can receive great faith which melts the ice of bonnō
and turns it into the water of enlightenment without fail.” This is
also made possible by dependent origination.
The ‘three signs’ that mark our existence were insights
gained by Śākyamuni when he came to look at the world with
the eyes of an enlightened being, which is what buddha means.
On the other hand, unenlightened people (bombu)—having
not realized a non-discriminatory oneness between self and
others—cling to their own preferences, wanting things to stay
as they are; in particular, they vainly seek to avoid old age
and death. That is why all our experiences of life are actually
permeated by suffering – something that is inevitable as long as
we remain bombu. This is precisely what the third ‘sign’ is telling
us: suffering is inherent to conditioned reality.
9

FEATURED ARTICLE - HOW BUDDHA-DHARMA RESOLVES OUR EVIL KARMA
DELUSION
Every phenomenon—whether natural, social, individual,
or even spiritual—emerges through the gathering of
countless causes and conditions. The purpose of Buddhadharma
is not to explain how this universe came into
being or how life started. It’s sole concern is: “How can
this ‘I’ who exists here and now, find a way of release from
this world of transmigration?” In other words, it gives an
account of our dissatisfaction and illusions with reference
to the “Twelve-fold Chain of Dependent Origination”
( jūni-innen).
The links of this chain are: fundamental ignorance;
volitional formations; consciousness; name and form;
the six sense bases; contact; feeling or sensation; craving;
clinging; becoming; birth; old age and death. These
are all closely related such that if one of these causes is
eradicated, then it cannot bear fruit as a new condition.
Accordingly, all our difficulties arise because of
ignorance (mumyō), and this is called being “dyed with
dependent origination” (zen-engi). On the other hand, the
world of enlightenment appears because of true wisdom,
which leads to overcoming our lack of awareness; this is
called “purified dependent origination” ( jō-engi). That is
why we read: “Sentient beings are mired in ignorance and
are drowning in desire; thus, not knowing the nature of
delusion, they flounder in the Ocean of Suffering.”
By simplifying the Twelve-fold Chain to express that
aspect of ourselves that is “dyed in dependent origination,”
one can speak of “the triple way of delusion, action, and
suffering” (waku-gō-ku no sandō).
Our blind passions are often expressed as a mindless
craving. The reactions prompted by the false impressions
we form about life are what we know as karma, often
called “evil” because it has been determined by
unwholesome desires. The consequence of all this, of
course, is deep existential pain. A mistaken apprehension
of reality causes anguish, which results in more selfdeception;
and that, in turn, causes further distress in a
never-ending cycle.
If I were to sincerely ask myself what I truly am, I
couldn’t help but admit that my life is a continuous round
of misery caused by unfathomable ignorance and delusion.
Suffering
Delusion
Action
A mistaken apprehension
of reality causes anguish,
which results in more selfdeception;
and that, in turn,
causes further distress in a
never-ending cycle.
About the Author
Rev. Seikan Fukuma was born in 1928,
and received his master’s degree from
Ryūkoku University. He has worked
for both Nishi Hongwanji as well as
the Buddhist Churches of America. In
addition to his publications on Buddhism,
he is an accomplished musician and
black belt in Judo.
10

NEW RELEASE!
SONGS OF LIGHT
Reflections on the Hymns of Shinran
George Gatenby
Rev. George Gatenby
Published 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 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
ORDER A COPY
11

FEATURED ARTICLE
Shakyamuni Buddha
In the West, the study of Buddha-dharma is centered around Shakyamuni
Buddha. We followers of Jōdo-Shinshū, however, tend to look solely to Amida
Buddha, and thereby neglect Shakyamuni.
I believe that the attitude of those in the Western world, as well as the traditional
view of Jōdo-Shinshū adherents, is incomplete because both Shakyamuni
and Amida must be considered equally. For this reason, I will begin with a
discussion of the relationship between the two.
Shakyamuni Buddha was a historical person, born a prince in ancient India.
In order to overcome the contradictions he found in human existence, and the
resulting anxiety that this caused, Shakyamuni abandoned his life of luxury
and became a monk. He attained enlightenment after undergoing severe ascetic
practices. From then on, until his death at the age of 80, he shared the contents
of his spiritual knowledge with others.
When we examine the blessed life of Shakyamuni, we see that what made him
a buddha was his enlightenment. After all, buddha means someone who has
become ‘awakened.’
The historical individual, Shakyamuni Buddha, is awakening itself, and the fact
that he truly saw the reality of our lives allowed him to transcend history. In
other words, this person who existed in our world—someone as limited as you
or me—encountered that which is without limit. This boundless reality came to
be known as a (non) mita (limited), the primary attribute of Amida Buddha.
and Amida Buddha
Rev. Sensho Inouye
Edited adaptation from My Jōdo–Shinshū (Los Angeles: The Nembutsu Press, 1985)
That is to say, Amida Buddha was the content of Shakyamuni’s enlightenment.
In the sutras, we read: “This dharma is true and immutable; it will neither
change nor disappear, regardless of whether (Shakyamuni) Buddha appeared in
this world or not.”
(Left) Figure of the Historical Buddha, Sakyamuni. China. Yong’le-period Sino-Tibetan bronze. 1403-1424.
The British Museum.
12

REV. SENSHO INOUYE
Shakyamuni’s great accomplishment, for which we
honor him, is that he discovered the ‘secret’ of becoming
enlightened. This truth existed before he was born and
it prevails to this day, except that because Shakyamuni
taught it openly, it is no longer a secret. And based on
this discovery, he became the Buddha. Furthermore, this
dharma of enlightenment is something that has been
directed to us from the beginning of time.
If Shakyamuni had not discovered the truth that leads
to our emancipation, he would have spent his entire life
as just Prince Siddhartha, as he used to be known. But
because he was awakened to reality itself, he became
a buddha. This allowed him to declare: “You too can
become enlightened through this dharma that I have
revealed through my own body.”
Shinran Shōnin confirmed that this dharma is
nothing other than Namu Amida Butsu, which we
receive from Amida Buddha. It was through this
Name that the historical person called Shakyamuni
attained Buddhahood.
Which is just to say that Namu Amida Butsu manifested
itself as Shakyamuni Buddha.
About the Author
Regarding this, Zendō Daishi (the Fifth Patriarch of Jōdo-
Shinshū) remarked: “The way to enlightenment already
exists, so let us follow it.”
The history of this teaching disclosed to us by Shakyamuni
Buddha and followed by the Seven Patriarchs and Shinran
Shōnin, is the history of all who have become liberated
through that dharma. The names Shakyamuni Buddha,
Ryūju Bosatsu (Nāgārjuna), Tenjin Bosatsu (Vasubandhu),
Donran Daishi, Dōshaku Zenji, Zendō Daishi, Genshin
Kashō, Hōnen Shōnin, and Shinran Shōnin, refer to
only nine persons. But, important as these masters are
to Jōdo-Shinshū, they represent only those who are
prominent in our tradition. Behind them are countless
persons—numerous as the sands that line the Ganges
River—who have become enlightened through that very
same teaching.
Rev. Sensho Inouye ​(1933–2021) was the third son of Keiju
Inouye, a 21st-generation resident minister of Shōgyō
Temple in Iiyama City, Nagano Prefecture. This temple has
deep ties with the Jōdo-Shinshū teaching, having been
established by a direct disciple of Shinran Shōnin during
the 13th century. After graduating from Ryūkoku University
in Kyoto, Inouye Sensei became a BCA minister in January
1960. He served at temples in Oakland and Placer County,
before being assigned to the Los Angeles Hompa Hongwanji
in August 1965, where he served as fukurinban.
(Right) Shaka Nyorai. Japan. Hanging scroll; ink, color, and gold on silk.
14th century. The Metropolitan Museum of Art.
13

INTERVIEW
Shin Buddhism Today
and the Road Ahead
(Part Five)
Rev. Dr. Takashi Miyaji & Rev. John Paraskevopoulos
This is the fifth 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.
Q: I can’t help but feel that for a person to encounter the deeper,
more ‘existential’ aspects of this teaching, they would have to
continually hear its message and be open to ongoing reflection
and self-scrutiny. Only after a long time, perhaps, would Amida
Buddha’s great working slowly nurture the individual in coming to
see the truth of Dharma. However, when we reflect on the state of
our world today, and how people in this modern age are conditioned
to process ideas, we do not seem to have the patience for such
penetrating insights. I cannot tell you how many times new visitors
attend a Sunday service only to never return. I always want to say to
them: “You need to be patient; keep coming back! This isn’t going
to happen overnight!” But I think our society is primed to demand
instant gratification, even when it pertains to spiritual matters. I
also believe that many come to religion for the wrong reasons; one
of them being that they want to find some sort of relaxation amidst
their busy work schedules. I’m tempted to tell them to go to a spa for
that! But my question is how do we get these people to start thinking
about the questions asked by Shinran Shōnin, Rennyo Shōnin, our
Pure Land Masters, and Śākyamuni Buddha? Do we need to reform
our pedagogical structures across both academic and religious
settings? Perhaps we should consider different strategies and forums
to help us discuss these matters more effectively. However, I am
somewhat reluctant to promote the idea of putting out a Tik Tok
video on Shinran!
14

REV. DR. TAKASHI MIYAJI & REV. JOHN PARASKEVOPOULOS
This is, indeed, a very difficult problem and one
which burdens all religions that find themselves trying
to propagate their teachings in a Western cultural
environment. We are immersed in a civilisation that has
become thoroughly profane in its very foundations, and
thus fails to nourish the spiritual hunger of so many who
are looking for meaning in their lives (something that
they’re not finding in the pursuit of wealth, pleasure,
politics or technology).
It’s true that people are both restless and impatient
these days, which is why they seek a quick fix to all their
problems. Yet, they remain human beings with all the
longing that comes with wanting something greater than
what the workaday world can give them.
Previously, we mentioned the ‘buddha-nature’ that all of
us have deep in our hearts. This is constantly spurring us
to look beyond the sensory world around us, and to seek
something genuine that doesn’t just come and go like all
of life’s troubling vicissitudes. This prompting to surpass
ourselves, and the ephemeral concerns that consume us, is
just another way of thinking about the call of Amida’s Vow.
Our sutras urge us to “hear the Name and conceive joyous
faith”—this, of course, is to awaken shinjin. You mentioned
the need to perhaps “reform our pedagogical structures”
in the hope of attracting (and retaining) members to our
temples. But unless we direct our energies towards the
primary goal of helping seekers to understand what this
‘call’ means, and how it’s relevant to their tumultuous
lives, then all such efforts will be in vain.
It’s true that people are both
restless and impatient these
days, which is why they seek a
quick fix to all their problems.
We can, to be sure, get busy with running slick seminars,
well-attended forums, temple entertainment, YouTube
presentations and so forth. But what are we conveying?
Is it faithful to our tradition? Does it capture its unique
vision for our times? By the way, I have no objection to
seeing a Tik Tok video on Shinran. If it’s focused and done
well, you’d be surprised by how much of an impact you
can have in just a few minutes—hungry hearts (especially
among the young) will lap up anything that speaks, simply
and directly, to the gnawing hollowness that they’re trying
to fill inside themselves.
The insights of Jōdo Shinshū are very powerful and can
bring about a momentous transformation in our lives,
because they give us a new mind of awareness and a new
heart of benevolence. Texts are certainly useful in aiding
our comprehension of what the Dharma teaches, but
unless we encounter Other-Power through the working
of the Vow—precisely as disturbed and disordered
individuals—then ‘deep hearing’ with reflection hasn’t
occurred.
By this, I don’t just mean paying attention to sermons
(which may or may not have an impact on listeners) but a
heightened receptivity whereby we vividly apprehend the
truth in which we take refuge—not merely as doctrine,
but as reality itself pervading our entire being. Nothing
less than a fully embodied spiritual realisation can satisfy
the thirst we have for this Immeasurable Light and Life in
our lives.
15

INTERVIEW - SHIN BUDDHISM TODAY AND THE ROAD AHEAD: PART FIVE
According to the Kyōgyōshinshō,
the vocation of every Jōdo Shinshū
follower—not just ministers—is this:
To realise shinjin oneself and to
guide others to shinjin.
And yes, this is “among all things the
most difficult” but if “one does not
realise shinjin that is decisive, then
the mind is not genuine” according to
Shinran.
This might sound like I’m getting you to jump straight into
the deep end, but that’s where the ‘action’ is, so to speak.
If people turn up to your temple and all they hear is warm
and fuzzy talks about needing to be nice to your motherin-law,
or being more politically active, or the importance
of cultivating ‘mindfulness’, or being told that tariki is only
what we receive from other people (a heterodox notion by
the way), then chances are that very few will ever return
because they can get all this elsewhere. What they’re not
getting, alas, is the ‘real deal’.
When people visit a temple, they are seeking something
that answers to this yearning they have for true freedom.
But what is that you may ask? It is liberation from dread,
melancholy, alienation, self-hatred and the fear of death.
Drugs can’t fix everything so, sooner or later, genuine seekers
will want to hear something elevating and inspirational that
leads them towards a lasting joy that the world cannot erode;
something that isn’t just the same as everything else they
have already tried but which hasn’t worked (because they’ve
been looking in all the wrong places).
As ministers, we can’t impart to others what we do not
have ourselves. If we think of the Dharma as a pleasant
hobby or pastime—something from which we merely
derive social enjoyment or cultural enrichment—then
we’ll be completely unprepared to meet people where
they’re at, and will thus fail to respond to what led them to
seek out a temple in the first place. The Bible speaks about
those who are ‘clamouring for bread’ but are only given
‘stones’ to eat. So, what are we feeding the monto? The
answer we give (if we’re honest) is likely to make most of us
uncomfortable.
According to the Kyōgyōshinshō, the vocation of every Jōdo
Shinshū follower—not just ministers—is this:
To realise shinjin oneself and to guide others to shinjin.
And yes, this is “among all things the most difficult”
but if “one does not realise shinjin that is decisive, then
the mind is not genuine” according to Shinran. Who
on earth would want to listen to someone whose mind is
“not genuine”? These are the tough questions we need
to ask ourselves in a climate of tepid faith, half-hearted
commitment, and waning congregations.
Many don’t like to hear about the degenerate age of
mappō in which we find ourselves right now. It’s dark and
depressing, they say; it doesn’t offer any hope for humanity
and the future. This is a strange response, but it goes to
the heart of the present crisis.
Deep down, most people simply have greater faith in
‘humanity and the future’ than they do in the Dharma.
Sorry to be so blunt, but I believe that is true. This is the
corrosive effect of a subtle worldliness that disfigures the
teachings by rejecting their transcendent dimension and
ignoring the “one great matter of the next life” as Rennyo
reminds us.
A major issue faced by Shinran in his time was the problem
of ‘doubt,’ understood as a lack of confidence in the Primal
Vow to bring aspirants to Enlightenment. Today, however,
doubt has become a much more radical phenomenon
whereby the very existence of Amida Buddha, as a living
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REV. DR. TAKASHI MIYAJI & REV. JOHN PARASKEVOPOULOS
reality, is denied altogether—even by many Jōdo Shinshū
ministers, which is tragic to say the least.
We also see the continual revival of Shinran’s old
bugbear—“that the Pure Land exists only in one’s
mind”—which would have us believe that the realm of
Sukhāvatī (‘adorned with bliss’) is just a symbol for our
highest worldly aspirations; or that shinjin represents our
solidarity with all human beings, and the need for us to
seek refuge in each other when confronted by life’s trials.
These reductionist deviations are poisoning the well of the
Shōnin’s teaching and need to be vigorously resisted.
We are witness here to a large-scale misappropriation
of the Dharma for purposes other than the spiritual
emancipation of human beings. What motivates certain
people to undermine the sacred foundations of the
tradition remains an enigma to me—how does the
Dharma actually serve their purposes, other than to
cloak their disbelief in a shallow veneer of exoticism or to
enhance their social respectability (especially if they are
ordained)? One is reminded of the following words by the
late Rev. George Gatenby, who observed
… teachers that distort the ideas of their school’s
founder in order to advance their own agendas ... yet
such imposters are, in time, easily exposed even as
they seek to draw us to themselves with a view to the
exercise of power and control ... Such self-absorbed
people, often very charming, simply want us to serve
and adore them.
For such wolves in sheep’s clothing, the honest thing
to do would be to abandon the pretense of religious
commitment altogether and become, instead, champions
of secular humanism, social justice reformers or political
revolutionaries. Otherwise, we will continue to be faced
with those who espouse a corrupted form of Jōdo Shinshū
“for the sake of appearances and prestige,” as Rennyo
says, but who only engage “in empty gestures”—this is like
“taking a bath and emerging unwashed.”
Of course, we all wish to improve our living conditions
and to avoid inflicting needless pain on others. We
also want to see peace and tranquility prevail in our
communities. Only a madman would think otherwise. But
what if the world doesn’t give us what we want? What if
things don’t go to plan? What if family and friends let us
down, or our health goes into permanent decline? Is there
anything truly reliable in this ‘burning house’? We can
never negotiate with the spectre of old age, sickness and
death—its sentence is merciless and implacable.
My message to fellow ministers is that if you want Jōdo
Shinshū to be relevant and compelling for those coming
to your temples for spiritual relief, then (as Shinran’s
letters advise us) be sure that you’re able—like a good
physician—to awaken them “from the drunkenness of
ignorance,” to wean them off the “three poisons of greed,
anger and folly,” and to dispense the soothing “medicine
of Amida Buddha.” There are simply no substitutes for
this vital remedy; indeed, nothing else comes even close.
We can never negotiate
with the spectre of old age,
sickness and death—its
sentence is merciless and
implacable.
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.
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POSTSCRIPT
In light of the Great Wisdom and Compassion, I hope that all is well with you.
Thank you very much for reading this JSIO quarterly journal.
The world is becoming ever more unstable and divided, and continues to be
filled with pain and sadness. Many issues such as war, violence, poverty, climate
change and politics are deeply entwined with each other.
Shinran Shōnin once made this sobering remark about us: “Our desires are
countless, and anger, wrath, jealousy, and envy are overwhelming, arising
without pause; to the very last moment of life they do not cease, or disappear, or
exhaust themselves.” (Notes on Once-calling and Many-calling)
When contemplating the world, we constantly see other people burning with
anger, wrath, jealousy, and envy. This often frightens us, leading to hurt and
confusion. But we too are also ‘on fire’; it’s just that we refuse to acknowledge
the fact. Seeing myself burning in the flames of rage or desire can be deeply
confronting, but without an awareness of our real nature, we would never come
to know who we truly are.
When we see the world’s problems as being just somebody else’s business, we
will remain detached outsiders, who merely observe and judge from a distance.
Those others are the cause of all these difficulties, and we are the critics. But this
is not true, for we are all deeply implicated in our shared human environment,
along with all the bonnō that fans the flames of this ‘burning house,’ as the
Buddha described our existence.
Seeing our own imperfections makes us naturally humble, and gives us the
opportunity to reflect on ourselves. It causes us to open our eyes to a world
beyond the narrow concerns of our ego, and opens our ears to the voices of
others, so that we are no longer cut off from our fellow human beings. We will
then realize that the finger we accusingly point at other people is also pointing at us.
Shinran Shōnin reveals to us Amida Buddha’s deep and abiding Compassion.
Its unconditional embrace encompasses, without fail, everyone regardless of
race, gender, or political persuasion. The Primal Vow surpasses the limitations
of our worldly condition, and is not impeded by our deep imperfections. This
Great Compassion is only for me yet, at the same, it is also directed at all
sentient beings.
Therefore, knowing the shortcomings that bring us so much sorrow, we should
reach out to each other as fellow ‘burning’ beings, in a spirit of empathy, love
and concern. May peace and tranquility prevail throughout the world.
Namo Amida Butsu
About the Author
Rev. Yuika Hasebe graduated form Ryukoku University and
has been serving the Honpa Hongwanji Mission of Hawaii
since 2007. She is currently the Rimban (chief minister) of
Hawaii Betsuin.
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