Vol. 5, Issue 4 (December 2025)

Jodo Shinshu International
A Buddhist Quarterly
The Nembutsu Path
Volume 5, Issue 4
2025

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 5, Issue 4, Published December 2025
Jodo Shinshu
International
A Buddhist Quarterly
IN THIS ISSUE
6 The Fruits of My Faith
Pearl Smith Farmer
8 Jōdo Shinshū in Singapore
Clement Tan
14 Gōsei’s Myōkōnin Stories
Rev. Hisao Inagaki
16 The Dharma Showing Up in Everyday Life
Rev. Victor Ogundipe
20 American Buddhism
Rev. Ryumei Iguchi
24 How Buddha-Dharma Resolves our Evil Karma (Part Six)
Rev. Seikan Fukuma
25 Artwork - なまんだーぶ/Namanda-bu
Eiko Nishida

Jodo Shinshu International is published quarterly by the
Jodo Shinshu International Office, a not-for-profit religious
corporation.
Volume 5, Issue 4.
Content copyright © 2025 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: Pearl Smith Farmer, Rev. Seikan Fukuma,
Rev. Ryumei Iguchi, Rev. Hisao Inagaki, Eiko Nishida,
Rev. Victor Ogundipe, Rev. John Paraskevopoulos, Clement Tan.
Calligraphy: Minako Kamuro
Design & Layout: Travis Suzaka
Printing: Kousaisha, Tokyo, Japan
Support: Rev. Kiyonobu Kuwahara, Madeline Kubo
Image Sources: Unsplash, Wikipedia.
Jodo Shinshu International Office
1710 Octavia Street, San Francisco, CA 94109, USA
www.jsinternational.org
EXPLANATION OF CALLIGRAPHY
​People should truly respect and love each other,
refraining from hatred and envy.
(Sutra on the Buddha of Immeasurable Life)
It is commonly believed that there are one hundred eight bonnō (“blind passions” or self-centered
afflictions, self-centered interests). The three fundamental ones are greed, anger, and ignorance.
This month’s quote takes up the issue of anger.
In a wasan verse, Shinran Shonin told of how the world was sullied with the self-centeredness
of bonnō.
Ignorance and blind passions abound,
Pervading everywhere like innumerable particles of dust.
Desire and hatred arising out of conflict and accord
Are like the high peaks and mountain ridges.
In other words, our bonnō is as plentiful as the countless particles of dust that traverse throughout
the world. There are many things that my heart yearns after, always desiring more, and to
which it develops attachments. If things should turn out differently, or in other words, when
things do not occur as I had wanted, my heart harbors anger and animosity. Since Shinran
had come to recognize the working of his own bonnō in his life, he described its intensity in
this manner. [It should be noted that] Shinran did not say that while being in the midst of the
working of bonnō, it was all right to have pleasant memories as well as painful ones. He wrote the
following line in Shōshinge.
Nirvana is attained without severing blind passions.
There is a path of living one’s life to the utmost [just as we are] while still possessing bonnō. That
path is the Nembutsu, which supported Shinran throughout his life.`
(Excerpt from the Jodo Shinshu International Office publication Gleanings on the Pure Land Vol. 3, 2024.)

FEATURED ARTICLE
The Fruits
of My Faith
Pearl Smith Farmer
I never thought that my mind would be stable enough to have
“diamond-like” faith. Although undiagnosed until later in life, I have
battled—since childhood—with Borderline Personality Disorder,
Obsessive Compulsive Disorder, Bipolar Spectrum Disorder,
Depression, Psychotic Anxiety and Anorexia Nervosa. Growing up in
state housing as the daughter of struggling artists, and in part due to
the lack of a diagnosis, I turned to drugs for help in my early teens. By
17, I had become addicted. This climaxed in a psychotic episode that
actually helped to get me clean, although I was left with very little trust
in my own mind.
I was not raised with religion, and I would never have
considered myself sympathetic to it. In fact, I wholly shunned it. The
circumstances in which I encountered Jodo Shinshu were initially not
happy ones. When I was 19, I became involved with a Japanese man. He was
from a nominally Shin Buddhist background, and this is how I first became
aware of that tradition.
It would be nice to say that this person introduced me to Shin, but, in fact,
it was the end of our relationship that brought it about. He returned home at the
height of COVID, and after a long battle to get a visa, I flew halfway across the
world to be with him. However, our relationship collapsed within a week of my
arrival in Japan. One evening, in his little Shinjuku flat, I packed my bags and
slipped away into the night before he arrived home from work. Leaving the man
I thought I needed, I suddenly became a lonely girl in Tokyo. And yet, I wasn’t
really alone. I had no idea that this big city would be the birthing place of a
deep knowing, leading to a solace that has changed my life in a way nothing else
has been able to.
6

PEARL SMITH FARMER
Sorrowful as my time in Japan was, it awoke within
me a fascination with the culture of that country. I googled
‘Japanese Buddhism’ and the first thing that came up was
Shin, which I immediately recognised from the time spent
with my ex-boyfriend. Without much thought, it seems, I
decided that this was something I had to pursue.
Becoming a Buddhist brought with it its own
difficulties. General Buddhism, and its self-power
orientation, had not been sufficiently distinguished for
me from the radical Other-Power approach of Shin. My
OCD latched onto ideas like ‘non-attachment,’ and I
ended up being reduced to tears trying to dispose of all my
belongings.
Even when I came to understand the Shin teachings
better, I struggled to come to terms with the idea of faith
for a long time. My obsessive-compulsive brain constantly
told me that I could never take refuge in Amida because
of my intrusive thoughts. Wholehearted reliance on the
Buddha struck me as impossible, so long as I was being
thwarted by these disturbances. Speaking to other Shin
followers, I couldn’t understand how one could be totally
certain of future birth in the Pure Land, or that such
a realm even existed. Any talk of “my mind and the
Buddha’s mind becoming one” just sounded like another
form of psychosis to me. I thought that Amida would have
to first cure my mental disorders in order for unshakeable
faith to arise within me.
But one day something shifted, not with any fanfare,
but like a sob caught in the throat that was finally being
released. Despite the tricks my brain was playing on me,
I felt a calm that I had never known before. I realised
that without even grappling or fighting with them, these
intrusive thoughts simply dissipated. This is not to say
my illnesses just disappeared overnight, but rather that
I was made to see that I am always being sustained and
spiritually protected. Despite my brain’s propensity to distort
reality, I had been given something concrete and reassuring.
These days, I find my suffering to be somewhat ameliorated;
instead of plummeting onto spikes, I now cascade—a little
more gently—onto a feathered pillow. I still fall, alas, but
when I do, I know that I need not fear tumbling into the pit
of my illnesses, because I find myself nestled into a warm
palm that envelops my bruised and calloused heart.
To paraphrase Sylvia Plath, I see my life branching
out in front of me like a fig tree, although these figs are
supported by a sturdy branch, which is my faith. One fig
may be a husband and children, another is my pursuit of
medical school, and another fig is being grounded in a sense
of purpose. When they ripen to their fullest bloom, I shall
gather them with steadfast hands that have been quietly
strengthened in the sure knowledge that I am caringly
cradled by Amida.
For Plath, choosing one fig meant losing all the rest, and
as she pondered this, the figs started to shrivel up and fall to
the ground. But on my tree, each ripens in due time, and I
pluck them thanks to a beneficent guidance, knowing that if
I happen to drop one, Amida will catch both it and me. For
a while, I had access only to a sad, withered fig tree—barren
and forlorn—with unripe fruit and slouching branches. I
would lose my mind at times, but this was but the shell of the
person who looks upon a fruitful fig tree now.
A new branch on this tree has already begun to emerge
tenderly out in front of me, with a special fig blooming on
it; deep purple and richer in colour than all the rest—the
purple of my future Buddhahood. This fig is the quiet haven
of my faith, that which symbolises Amida’s unconditional
acceptance of me, precisely as the broken person that I
am. Though the other fruits of my karma may decay and
drop to the ground, this one fig—bestowed by unseen,
compassionate hands—shall never fall or perish.
About the Author
Pearl Smith Farmer is a Shin Buddhist
from England, who was born and lives
in London. She holds a Bachelor’s
Degree in History and Politics, and is
currently pursuing entry to medical
school with the aim of becoming a
psychiatrist.
7

FEATURED ARTICLE
Jōdo Shinshū
in Singapore
Clement Tan
(Left) Thian Hock Keng Temple, Singapore. Photographed by Connor Gan. Unsplash.
8

CLEMENT TAN
INTRODUCTION
Singapore is a tropical country located near the equator.
Having been a British Crown Colony, it shares many
characteristics with other former dependencies. 1 Most
of its population comprises ethnic Chinese who are
descended from southern dialect groups in Guangdong
and Fujian. Malays, Indians and Eurasians also live in
Singapore, as do many foreigners workers.
Upon achieving independence from Malaysia in 1965,
Singapore emphasized the need to give equal recognition
to mainstream religions, and to grant its citizens complete
freedom of worship. 2 Although being a secular state,
the government consults religious leaders regularly on
such matters as legal frameworks and consent for organ
donations. Civil law generally applies to all citizens, but
there is an Islamic syariah court that oversees marital and
inheritance affairs for the local Muslim population. There
are also strict laws that prohibit hate speech and actions
that might cause racial or religious ill-feeling towards
others.
There are six public holidays per year that celebrate
the religious observances of the major faiths in Singapore. 3
BUDDHISM IN SINGAPORE
Historical records shows that the Malayan peninsula was
influenced by the Hindu-Buddhism Majaphahit empire,
and artefacts showing Hindu and Buddhist designs
have been found in archeological digs in Singapore and
Malaysia. However, Buddhism in recent history is largely
associated with the waves of immigrants that came from
China and other countries in the mid-to-late 19th century.
The early Chinese immigrants, who were largely
illiterate, were more inclined toward folk beliefs, having
a limited understanding of any deeper teachings.
For the common believer, there was little distinction
between ancestor veneration, Taoism and Buddhism.
(Above) Pieces of East Javanese-styled gold
jewellery from the 14th century unearthed
at Fort Canning in 1928, now held in the
National Museum of Singapore. Wikipedia.
1. The territories of Singapore, Penang and Malacca were administered as the “Straits Settlements” until they became Crown Colonies in 1867.
2. This is done by means of the governing bodies of each faith. Some religious organisations have been banned for their anti-government stance or subversive activities.
3. Christians observe Good Friday and Christmas, Muslims celebrate Hari Raya Pusa and Hari Raya Haji. Buddhists and Hindus each have one day, namely Vesak and
Deepavali respectively.
9

FEATURED ARTICLE - JŌDŌ SHINSHŪ IN SINGAPORE
Consequently, most of the historical Chinese temples in
Singapore (and in South-East Asia generally) tend to be very
syncretic in nature, and linked to different dialect groups.
The small number of ordained Buddhist monks and nuns
are usually more focused on prayer rituals and related
ancestral rites, rather than on teaching the Dharma. A host
of eclectic Chinese salvationist groups, led by lay people, are
prevalent as well.
The Theravāda tradition was established in Singapore
by Burmese, Thai and Ceylonese migrants. Like many
ethnic Buddhist groups, their shrines were also used as
cultural meeting places, though they typically welcomed
local Chinese who came to worship at their shrines.
Ceylonese monks were often held in high esteem as they
were able to teach the early Pāli teachings in English.
The late 1980s saw more teachers coming from Taiwan
and Hong Kong to give instruction in Buddhism, and to
take charge of local groups. As they represented the different
Chinese Mahāyāna traditions, Mandarin quickly became
the main language used for such activities.
The various Tibetan lineages, as well as Japanese
schools based on the Lotus Sūtra, were also introduced to
Singapore during this time. Teachers from these traditions
tend to use English and, as a result, often attract a younger
following.
A BRIEF HISTORY OF PURE LAND BUDDHISM
AND JŌDO SHINSHŪ IN SINGAPORE
The veneration of Amitābha Buddha and the bodhisattva
Guānyīn (Jpn: Kannon) is common in Chinese Buddhist
temples and syncretic shrines in Singapore. Chanting
the names of Amitābha and Guānyīn, using prayer
beads, is also widespread among the laity, although most
view this practice as a means to gain blessings and avert
misfortune. There is little understanding of Buddhist
teachings and Pure Land doctrine among such people,
as most are unable to read the sūtras in classical Chinese.
The invocation Or Mee Toh Hood or Amituo fo is commonly
heard during funeral rituals. 4,5 This six–character name
is also found written on the outside of temple walls, and
is used even as a talismanic inscription on stone or paper.
It ought to be noted that the Pure Land faith did not exist
as a separate school in Chinese Buddhism until recently.
It gradually rose in prominence during the 1990s, when
many Taiwanese monks and teachers came to Singapore
and Malaysia to preach the Dharma.
The use of modern multimedia also played a role in
cultivating greater interest in this tradition. However, as
many of the younger generation mainly communicate in
English, they are disinclined to participate in Chinese–
language activities.
Jōdo Shinshū had a presence in Singapore prior
to the Second World War, as there is evidence that the
4. The pronunciation of 阿 弥 陀 佛 in Hokkien, which is a local anglicized name for the Minan dialect spoken in Southern Fujian, is similar to the Taiwanese Southern Min dialect. About 70% of
Singapore Chinese have Minnan ancestry. Other Chinese dialects commonly spoken are Teochew, Cantonese, Hakka and Hainanese. Mandarin or Putonghua was rarely spoken before the 1970s,
except by the educated and the elite.
5. Āmítuófó is the modern Mandarin pronunciation of the same characters.
10

CLEMENT TAN
home of a local Japanese resident was used as a dharma
meeting place. Records also confirm that Nishi Hongwanji
ministers were sent from Japan to look after the religious
needs of the Japanese in Singapore and nearby Johor in
Malaysia. This community engaged in trades such as
dentistry, photography, and running restaurants, as well
as businesses dedicated to vice in the Bugis area. However,
details of any religious activities are sketchy—only an
archival photo from the 1930s depicting the funeral of
a wealthy Japanese merchant (with a Buddhist priest
standing next to the procession) can be found. It has also
been documented that a Japanese Rinzai Zen monk was
living in Singapore at that time.
During the period of occupation (1942–1945), a
private Japanese language school was established by the
Syônan-tô Hongwanji in Waterloo Street, which offered
lessons to locals who were urged to learn the language as
“good citizens.” 6 A Syônan Hongwanji Betsuin was also
established around 1944 in the River Valley Road area.
However, it was quite unlikely that any Singaporeans were
involved in Jōdo Shinshū activities, as these were largely
focused on pastoral care for the Japanese military.
The overseas Chinese diaspora back then tended to
harbour great resentment towards Japan for its occupation
of the north-eastern areas of China, and for its acts of
aggression in other parts of the mainland. This led to
many contributing funds to the Kuomintang’s war effort
during the 1930s.
Soon after the surrender of the British by General
Percival in February 1942, the local Japanese military
administration started to round up the local Chinese
population for mass screening. Many were brought to
remote beaches and killed in large numbers.
Following the defeat of the occupying forces in 1945,
all civilian and military personnel were repatriated to
Japan. Every trace of Buddhism from that country was
erased, with the exception of a Zen shrine house in the
Japanese cemetery in Yio Chu Kang. 7
JŌDO SHINSHŪ IN SINGAPORE TODAY
Through the efforts of the Reverend Professor Hisao
Inagaki (1929–2021), a number of English-speaking
Singaporeans gradually became attracted to the beauty
of the Jōdo Shinshū teachings. And as the level of
language proficiency among most educated Singaporean
Chinese tends to be rather rudimentary, the lengthy
original Buddhist texts remain an impediment to properly
understanding the teachings. 8 Thus, English translations
of the Three Pure Land sutras by both Inagaki Sensei (in
the BDK series) and the Hongwanji International Centre,
have greatly improved access to these sacred writings in
Singapore today.
Many educated Chinese people in this country tend to
reject the syncretic ancestral practices of their parents as
mere superstition and often convert to other faiths. Some
During the period of occupation
(1942–1945), a private Japanese
language school was established
by the Syônan-tô Hongwanji in
Waterloo Street, which offered
lessons to locals who were urged
to learn the language as “good
citizens.”
6. Syônan ( 昭 南 ) was the name given to Singapore by the Japanese after British forces had surrendered.
7. The cemetery was built on plantation land donated by a Japanese brothel owner in 1891. It was then closed and converted into a park in the 1970s. It is now maintained by the local Japanese
Association. The ruined shrine house was rebuilt in the 1980s with funds from a Japanese Zen temple. Religious activities are no longer allowed at the site.
8. Chinese-language schools were phased out in the late 1970s when English became the medium of instruction in mainstream educational institutions. The different ethnic tongues such as Mandarin
Chinese, Malay and Tamil were retained as separate subjects. Malay remains the national language of Singapore, but English is what is used in government, workplaces and the educational sector.
The Classical Chinese used in Buddhist sūtras and commentaries is largely beyond the comprehension of most people, who only have a limited grasp of modern Mandarin at best.
11

FEATURED ARTICLE - JŌDŌ SHINSHŪ IN SINGAPORE
(Abpve) In September 2025, a dharma talk
was delivered by Rev. John Paraskevopoulos
(only the second time a Jōdo Shinshū
minister has given an English-language
sermon in Singapore). This presentation
was broadcast live to an online audience
(with Reverend Ho in the background
also in attendance). The central altar is a
temporary arrangement that is taken down
at the end of each service.
explore different Buddhist schools such as Therevāda or
Tibetan lineages, seeing as these teachings are taught
mainly in English.
From around 2003, I began a regular correspondence
with Inagaki Sensei and, over the years, various English
works written by him were published locally, along with
other texts. Although no official group was ever formed,
there have always been a modest number of individuals
who have been drawn to the teachings of Shinran Shōnin.
I have also maintained regular contact with Reverend
Ho, a long-standing Jōdo Shinshū minister from Hong
Kong, who supports the use of Chinese in order to
promote the teachings (including by translating books into
that language).
In mid-2023, I decided to purchase an old private
residential unit that can be used legally for religious
activities. 9 Reverend Ho travelled from Hong Kong
in December of that year to officiate at the opening
ceremony, along with a few interested attendees. Since
then, we hold regular observances around four to five
times a year, which vary from liturgical recitations of
the Amitābha Sutra in Mandarin Chinese, to online
sessions with Reverend Ho who delivers a talk in
English. Vesak Day—which commemorates Śākyamuni’s
birth, enlightenment and passing into nirvāna (in
the Therevādin tradition)—is celebrated with a short
Mandarin recitation, followed by the bathing of the
infant Buddha. A very simplified form of Hō-onko was
commemorated in December 2024 with a recitation of
Shōshinge and the six wasan in sōfu mode. This simplified
observance was then repeated in May 2025 to celebrate
Shinran’s birthday. The Letters of Rennyo are always read
in English translation.
In September 2025, Rev. John Paraskevopoulos who
was returning home to Australia, following the European
Shin Conference in Oxford, stopped over in Singapore
for a few days to deliver an evening sermon on Shandao’s
famous Parable of the Two Rivers and the White Path. Shortly
thereafter, I arranged to have Inagaki Sensei’s Jōdo Shinshū
Buddhist Essays published privately for local distribution,
9. Religious and other civil activities in Singapore are highly regulated, and can only be conducted in historic zones approved for such a purpose. The unapproved use of residential or commercial
properties for religious activities is liable to result in legal action against the offending groups.
12

CLEMENT TAN
thanks to a generous grant from the International
Association of Buddhist Culture in Kyōto.
THE OBSTACLES AHEAD
Jōdo Shinshū, as a Japanese school of Mahāyāna, is still
largely unknown by other Asian Buddhists. Most local
dharma followers are familiar with Nichiren, Zen and
Shingon as they are featured more prominently in the
mass media.
Although there is much literature available on Jōdo
Shinshū in English, the same cannot be said for video
or audio presentations that are readily accessible to the
general public.
While most Singaporean Chinese today are able to
look beyond the historical enmity between Singapore and
Japan, few have taken an interest in Jōdo Shinshū due to a
number of reasons.
For example, worldly benefits are often promised
in different schools of Buddhism, Taoism and some
evangelical churches. However, as such expectations
are totally rejected by Shinran, this has proven to be a
stumbling block for ordinary folk.
Chinese Buddhism also promotes veneration towards
various buddhas and bodhisattvas, with no exclusive
emphasis on Amida and the nembutsu. This perceived
“narrowness” of Jōdo Shinshū is often considered puzzling
and unconventional to mainstream Buddhists. Also, our
practice of having married clergy, and playing down
vegetarianism, is also seen as heterodox.
Some also feel that since the Japanese, Korean and
Vietnamese Buddhist schools largely originated in China,
there is not much need to pay any attention to these
derivative “offshoots.”
In summary, there are difficulties in getting non-
Japanese people interested in the teachings of our tradition
due to certain cultural and language barriers. While
concessions to long-standing cultural practices (such
as ancestor worship) clearly cannot be accommodated,
something that might be considered is to conduct Pure
Land liturgies in Mandarin, but within a traditional
Jōdo Shinshū framework. Another possibility is to make
particular allowances for English-speaking people who are
inclined towards generic Pure Land practice, but not yet
ready to accept the exclusivity of Shinran’s perspective.
This could be an objective to work towards over time, as
newcomers start to get more comfortable with the Shōnin’s
radical approach to the Dharma.
Right now, we are working towards becoming
formally registered as a Buddhist organization through
official recognition by the government’s Registrar of
Societies. 10 This will greatly assist in helping us to
function more freely and, we hope, to raise our limited
profile in what is a decidedly challenging and unfavorable
environment for promoting the liberating message of
Other-Power.
About the Author
Clement Tan is a third-generation
Singaporean Chinese. He received
his bachelor’s degree in Mechanical
Engineering from Nanyang Technological
University in 2003, and a master’s degree
in Education from the University of
Western Australia in 2014. He received
kikyoshiki from the Nishi Honganji in
2003, and is currently employed in the civil
service of Singapore.
10. This body falls under the Ministry of Home Affairs. As indicated earlier, only registered groups may advertise or organize events publicly. Typically, members of the public will be highly suspicious
of any religious organization that has not been formally recognised by the Registrar’s office.
13

FEATURED ARTICLE
GŌSEI’S MYŌKŌNIN STORIES
Translated by Rev. Hisao Inagaki
These narratives were first published in Ryūkoku Daigaku Ronshū (No. 452,
July 1998). Edited selections from this collection will be serialized in our
journal over the coming months.
INTRODUCTION
A myōkōnin is someone who is considered ‘wondrous.’ The word is used to
describe a devout follower of Jōdo Shinshū, who lives a life of total dedication to
Amida, and whose acts and sayings—though they often run counter to common
sense—reveal a depth of faith and true humanity. While myōkōnin are often
found to have little education, they never fail to manifest a surprisingly profound
understanding of the Other-Power teaching. However, we should not simply
regard them as dedicated practitioners of nembutsu. Having realized Other-
Power and experienced oneness with Amida, they fully live up to this Buddha’s
all-embracing compassion. Keenly aware of their absolute powerlessness, these
remarkable individuals are always grateful to Amida, and their daily life is full
of spontaneous expressions of joy and selfless love.
The term originally comes from a commentary on the Contemplation Sutra by
Shan-tao (613-681). In reflecting on the word puṇḍarīka (or white lotus-flower),
which is used in this text to reverence followers of the nembutsu, Shan-tao gives
five further words of praise for such people: (1) kōnin, an excellent person; (2)
14
(Above) Koson Ohara. Lotus and Kingfisher. c. 1930s. Woodblock print.

REV. HISAO INAGAKI
jōjōnin, a superior person; (3) myōkōnin, a marvelous person;
(4) keunin, a rare person; and (5) saishōnin, a most excellent
person. Of these, myōkōnin came to be used especially to
refer to a person of true faith as described above.
Gōsei (1721-94), a Honganji scholar from Iwami
Province (present-day Shimane Prefecture), originally
assembled twenty-two stories about the myōkōnin, which
were subsequently published in 1842 by his disciple Sōjun,
who later added four more volumes. With the addition of
a further collection, attributed to Zō-ō, a six-part work
entitled Myōkōninden (‘Biographies of the Myōkōnin’)
became popular reading among Shin followers in the premodern
period.
ISHIBASHI JŪKAN OF IWAMI PROVINCE
During the Ken’en era (1748-51) there once lived a
physician in the village of Takami (Iwami Province) called
Ishibashi Jūkan, and another by the name of Nishigori
Genshu whose home was in Yanase. One day, Genshu
visited Takami and stayed with Jūkan. As Genshu was
a devout Jōdo Shinshū follower, he wanted to worship
Amida at his friend’s family shrine, but there was no
Buddha image to be seen. When asked why, Jūkan replied
scornfully: “Hell and the Pure Land are only taught by
priests who seek donations. How could educated people
possibly concern themselves with such nonsense?”
Genshu was speechless. He retired to his bedroom
and reflected: “There are indeed people who have little
connection to Amida. As for me, how fortunate I feel!”
After repeating the nembutsu quietly in gratitude, he drifted
off to sleep.
Three years later, Genshu went to Takami to see
a patient. Believing that to stay with Jūkan would
inconvenience him, Genshu called on his friend but only
to exchange greetings at the doorstep. Jūkan joyfully
came out to welcome him before courteously leading
Genshu inside, straight to a large altar. As Jūkan opened
the folding doors, a magnificent scroll of Amida Buddha
was enshrined within it. Genshu was surprised and asked
Jūkan: “How on earth did this come about?”
Shedding tears, Jūkan replied: “My beloved daughter
died last year at the age of six. Before passing away,
she asked me what her destiny would be after death.
Overwhelmed by sadness, but in order to give her
some peace of mind, I told her that she would go to a
wonderful place called the “Land of Happiness.” She
further asked me what she should do to be born there.
Not knowing exactly what to say, I tried—albeit without
any conviction—to assure her as follows: “Put your palms
together and say Namu Amida Butsu while relying on
the Buddha; then you can go there.” “How happy and
thankful I am!” she exclaimed, and then wholeheartedly
repeated the nembutsu until she died. This incident led
to a sense of crisis about my own afterlife, which then
prompted me to visit a temple. While listening to many
sermons over time, my error in so recklessly dismissing the
teachings began to dawn on me. Having eventually come
to enjoy the same taste of shinjin as you, I requested that
the Honganji grant me a scroll with Amida’s image. Please
forgive my rudeness all those years ago.”
So saying, he expressed his repentance with deep
sorrow. After that, Genshu and Jūkan became firmly tied
in a lifelong friendship of Dharma.
About the Author
The Reverend Dr. Hisao Inagaki (1929–2021)
was a renowned scholar and translator.
He received his PhD from the University of
London, and taught Buddhism there between
1969 and 1981. He subsequently returned
to Japan where he was made a professor
at Ryukoku University in Kyoto from 1982
to 1998. He was also appointed to Numata
chairs at the University of California at
Berkeley (1985), the University of Hawaii
at Manoa (1989), and Leiden University in
the Netherlands (1992). Furthermore, he
served as the President of the International
Association of Shin Buddhist Studies
between 1993 and 2005.
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FEATURED ARTICLE
The Dharma
Showing Up in
Everyday Life
Rev. Victor Ogundipe
-----------------------------
---- Introduction ----
-----------------------------
Sometimes when I think about how I came to a deep appreciation of the
teachings of Shinran Shonin, I am in awe. On the one hand, there are more
causes, conditions, and people responsible for my introduction to Jodo Shinshu
than I can keep up with. On the other hand, I often wonder how I could have
chosen any other path, because it has enabled me to witness the presence of
the Dharma in everyday life. There have been four moments that stand out as
critically important on my journey.
---------------------------------------------------------------------
---- What If Scorsese Never Made Kundun ? ----
---------------------------------------------------------------------
The first place in which I encountered Buddhism was a Blockbuster Video store.
I was about twelve or so at the time, and it was probably a Friday because
on that day, after school, I would normally go with my mom to rent a couple
of movies for her and my father to watch over the weekend. On that particular
Friday, my mother picked up a copy of Kundun, a movie about the Dalai Lama’s
early life, and eventual escape and exile, from the Chinese occupation of Tibet.
I recall seeing a cute young kid wrapped in an elaborate yellow garment on the
front cover. I was excited to see this because it meant that it would probably be
suitable to watch this film with my parents, which always felt like a treat. The
movie left such an impression on me that, the following week at school, I started
calling myself the Dalai Lama!
When I look back on this event, I am filled with so much gratitude that
my mom picked up Kundun that day (and for her patience with my vivid
imagination)! What other opportunities would I have had, as a Black kid
growing up in the South (the Bible belt), to learn anything about Buddhism? I
didn’t live near any Buddhist temples, or know anyone that was Buddhist, at
least not that I was aware of. In some ways, this is a testament to the fluidity
16

REV. VICTOR OGUNDIPE
of forms that the Dharma assumes; in this instance, how
it reached out to me by means of a Buddhist film. If the
legendary director Martin Scorsese didn’t make Kundun, I
wonder whether I would have ever come to find my greatest
refuge in the Dharma.
------------------------------------------------------
---- Sometimes You Feel Helpless ----
------------------------------------------------------
The second encounter with the Dharma was with my
wife and daughter in a children’s hospital in Ann Arbor,
Michigan.
After an initial exposure to Buddhism, my interaction
was minimal for the next two decades. It was our daughter,
Sati, that made me begin to take Buddhism seriously.
She was born with sickle-cell anemia, a potentially lifelong
blood disorder that causes red blood cells to form
abnormally (in the shape of a crescent), resulting in painful
episodes called ‘crises.’
Experiencing Sati’s first hospital visits, at around the
age of two, was earth-shattering. Nothing prepares you to
see your child in that much pain. What makes this so gutwrenching,
as a parent, is that a sickle-cell crisis can strike
at a moment’s notice. Relief can be given for the pain (which
comes in waves), and heat is applied to where the body is
hurting, but it all takes time.
When a sickle-cell crisis is over and your child is
released from the hospital, there is a feeling of so much joy
and appreciation for having made it through, and gratitude
for the mercies of near misses. And then it’s time to get back
to life again. Back to school work, dirty dishes, laundry,
work emails, and realizing how tired you are, but knowing
that the “show must go on.” But how? How does one
summon the strength to just keep going?
Shortly after we returned home from one of our hospital
stays, I began reading Thich Nhat Hanh’s The Heart of the
Buddha’s Teachings. Here I found a beautiful explanation of
how to transform suffering. I finished the book and then
promptly re-read it from cover to cover. Twice. From this
point forward, I began to take the Buddhist path more
seriously.
----------------------------------
---- Finding Sangha ----
----------------------------------
The third place that I encountered the Dharma was in sangha.
I think that, for many of us who convert to Buddhism,
the beginning of our journey includes reading about its
teachings. Yet, one quickly realizes the importance of a
community of people that aims to live the teachings to
the best of their ability. The Buddha once remarked that
good friendship is the whole of our spiritual life. So, I
began looking for sangha. And this led me to the East Bay
Meditation Center (EBMC), a highly diverse multi-lineage
group in the Bay Area with an online presence.
It was through EBMC that I first became aware of Jodo
Shinshu Buddhism through a dharma talk given by Rev.
Duncan Ryūken Williams, in which he spoke about his
book, American Sutra, and the US government’s internment of
Japanese-Americans during the Second World War. I learned
how the nembutsu teachings played a key role in fortifying
the resilience of this community during its incarceration. I
was deeply moved by their humility, and by how its members
kept showing up for each other: this was the real meaning
17

FEATURED ARTICLE - THE DHARMA SHOWING UP IN EVERYDAY LIFE
of sangha. Through my contact with Japanese-American
members of EBMC that had Jodo Shinshu followers and
ministers in their lineage, I would come to learn of the
active Jodo Shinshu sanghas across the United States and
globally. Equally importantly, I encountered the teachings
of Shinran Shonin and his expressions of Amida Buddha’s
wisdom and compassion.
---------------------------------------------
---- Seeing My Foolish ‘Self’ ----
---------------------------------------------
Yet, my most significant encounter with the Dharma was in
the middle of a heated argument.
While there is the beauty of the Buddhist teachings,
there is also day-to-day reality to contend with; the
nitty-gritty of applying the teachings in daily situations.
Becoming fully Jodo Shinshu wasn’t automatic for me,
following my introduction to the tradition—it took time.
At first glance, the Jodo Shinshu message appears
different from more popular Buddhist traditions in the
United States. It highlights our limited nature as human
beings. Yet, if we truly come to accept these limitations,
it can open us up to taking refuge in the boundless
wisdom and compassion of the Buddha. The teachings of
Shinran Shonin are asking us: “Are we ever really without
limitation?” To be sure, there are times when we must act,
but in doing so, what’s on our minds? Is it feelings of pride
and ego? Or a feeling of gratitude; a sense of how fortunate
we are? I had to gain a deeper appreciation of how limited
I was before truly being able to understand Jodo Shinshu,
and I experienced this most clearly in the middle of a fierce
dispute.
I remember the argument clearly. Another person
and I were really giving it to each other. I recall feeling
so self-righteous, so sure, so justified. And then something
weird happened. While the teachings weren’t prominent
in my mind at the time, they must have been active at a
subconscious level because, all of a sudden, it felt as though
something pulled the plug on my sanctimonious rant.
Even though I was deeply caught up in the argument,
I could also see it from a totally different vantage point at
the same time. It became difficult to maintain the anger
that I had earlier in the argument. Even the words of my
‘opponent’ started to land differently; what initially felt like
verbal attacks, now just seemed like different points of view.
I don’t fully understand what happened—as it wasn’t really
anything conceptual—but there was certainly no doubting
how foolish I was; and not just in that moment, but totally
foolish. In other words, I saw how limited I was at all times!
When I look back at the helplessness I felt in that
hospital room, or at my chance encounter with Kundun in
Blockbuster, I see now that the Dharma had always been
there with me (and with everyone else too), urging us not
to restrict ourselves to a life that begins and ends with just
us. Encouraging us to learn to appreciate a greater sense of
life that includes and embraces everything. I finally came to
see, for myself, the extraordinary truth of Shinran Shonin’s
words.
As my conceptual mind gradually returned, following
that argument, all I could think of was: Namu Amida Butsu.
And, at that very moment, the nembutsu teachings became
very real for me.
18

REV. VICTOR OGUNDIPE
-------------------------------------------------------------------
---- The Path Is Filled With Many Teachers ----
-------------------------------------------------------------------
I claim no merit in encountering the nembutsu teachings.
Full credit goes to my teachers, and there are many.
Rev. Dr. Duncan Ryūken Williams brought the nembutsu
to my awareness. At EBMC, I also met two amazing
Dharma friends: Mushim Ikeda and Emiko Yoshikami.
Mushim told me about the deep Shinshu roots that run
in her family. Through her sharing of tender stories, and
by pointing me in the direction of those already on this
path, I learned from her that the nembutsu is everywhere.
She also made me aware of Rev. Patti Nakai, whose
presentation of the teachings strengthened my spiritual
commitment.
Mushim also introduced me to the Institute of
Buddhist Studies (IBS) and encouraged me to audit a class
on the Works of Shinran taught by Rev. Dr. Takashi Miyaji.
His sharing of Shinran’s thought, and the academic depth
to be found in Jodo Shinshu, was life-changing. Thanks to
Miyaji Sensei, and the broader IBS family, I learned that
the nembutsu is a vast ocean. As I shared my compelling
interest in the Dharma with Emiko, she listened carefully
and immediately connected me with sangha, via an
introduction to Rev. Ryoko Osa, the resident minister of
the Berkeley Higashi Honganji Temple. Emiko taught
me that the nembutsu is also sangha, and Rev. Osa has
patiently shown me what it looks like to walk this path—
her gentle guidance has been inspirational. Through her, I
have learned that the nembutsu is, above all, an embrace.
Though I often fail to recognize it, or fully appreciate
it, I have come to realize that I am always encountering
a teacher in one form or another. Even the mother robin
that I witnessed bringing a worm back to the nest for her
babies last week was sharing a dharma lesson with me.
Indeed, the path of our tradition is filled with teachers!
----------------------------------------------
---- The Embraced Embrace ----
----------------------------------------------
The joy of nembutsu lies in its ultimate embrace.
As we awaken to Amida’s wisdom and compassion,
our gratitude is expressed through a desire to embrace
others. How could we not wish to share the liberation of
a path that is meant for flawed beings such as ourselves?
And, though our embrace of others may be imperfect,
may it always reflect Amida’s unconditional love towards
us. In our own small ways, may we encourage others to
walk the nembutsu path and experience an unshakeable
transformation of the heart.
In his collection of letters, Lamp for the Latter Ages,
Shinran speaks of our existential confrontation with
karmic evil, which leads to a softening of our hearts. As
simple as it may sound, Amida’s heart of compassion is,
for me, the essence of true nembutsu. When enveloped by
it, our sense of ‘self’ diminishes in the flow of daily life
and, even if only for a moment, we catch a glimpse of the
reality beyond our limitations and delusions. Buoyed by
this joy, the embraced embrace.
About the Author
Rev. Victor Ogundipe was recently
ordained as a Jodo Shinshu minister,
and is currently in the Master of Divinity
program at the Institute of Buddhist
Studies (IBS). Victor is a data scientist
and enjoys learning new things and
visiting new places, especially Buddhist
temples and sanghas.
19

FEATURED ARTICLE
American Buddhism
Rev. Ryumei Iguchi
Adapted from pp. 12-19 of the ‘Introduction’ to
Revealing the Truth (1970)
20

REV. RYUMEI IGUCHI
Today, we are facing another period of disorder in Buddhist
thought. Some of our leaders say, “We must create an
American Buddhism by giving new meaning to our
traditional teaching.” What do they mean by ‘creating’?
How can we give new meaning to a way of life that we do
not yet know well? Many people have been intoxicated by
such phrases as ‘new meaning,’ ‘new forms of expression,’
‘new system of propagation,’ and so forth. In the seventyyear
history of Buddhism in America, there is no evidence
that we are ready to be released from the responsibility
of learning the traditional teaching. We must know
what the old is before we worry about the new. What is
‘new’ is not just the simple opposite of what’s ‘old’; it is
rather a transcendence of it, which calls for a thorough
understanding and true realization (or true re-awareness)
of the ‘old.’ ‘Creation,’ in this sense, cannot be used as it
is when we speak of manual skill or craftmanship. Those
who care only for everything new are usually smart and
tricky, like advertising executives, but they do not have a
sense of appreciation—nor the ability to understand—our
traditions. Furthermore, those who try to please everybody
by using many decorative, attractive, and flattering words to
camouflage weakness, are called opportunists or hypocrites.
Other leaders say that “Buddhism must be up-to-date
and practical,” and stress the importance of adopting
scientific methods in Buddhist education. What do they
really mean by ‘practical’? If their understanding of
Buddhism is impractical, who is to blame but themselves?
This practicality cannot be conveyed just through language,
nor be understood by intelligence alone. Buddhism must be
applied to daily life, but who do they expect to make this
happen for them?
Buddhist teachings do not seek confirmation through any
scientific method. People today place too much confidence in
science, and are prone to trust in its results blindly. Having
figured that they are the highest form of life makes them feel
self-assured. But what they have accomplished, in their brief
span of life on this earth, that would make them so proud?
They must not overlook what they have yet to achieve—
true peace, freedom and equality. As far as religions are
concerned, it is quite evident as to how much more humble
they need to be. Shinran Shōnin states in the preface to his
‘Chapter on Faith’ in the Kyōgyōshinshō: “However, priests
and laymen of the Declining Age and masters of these days,
sunken in the idea that ‘one’s true nature is Buddha’ and
‘that the Buddha’s Pure Land exists in one’s mind’ degrade
(belief in) the True Enlightenment of the Pure Land; or, being
deluded by a mind of self-power to practice meditative and
non-meditative good deeds, they are blind to the Adamantine
True Faith.” Elsewhere he says: “Those who confess that they
do not know what good or bad truly is, have a humble mind.
Those who, on the contrary, show themselves as all-knowing
are untruthful and vainglorious persons. We know not truly
good or bad, and right or wrong, and we do not have a true
compassionate mind either. Nevertheless, we like to teach or
be considered leaders for the sake of fame.”
Today, followers of the Buddha’s teaching lack deep
self-reflection. Shinran’s spirit of “neither priest nor layman,”
which is that of true leaders and followers, has been
practically lost among present-day Buddhists.
Being carried away by thoughts of ‘innovation’ or
‘modernizing’ the Buddha’s teaching, we must not confuse
the spirit of a ‘non-priest’ with that of an ‘apostate priest.’
Of course, I am not saying that adherents of the Buddha’s
21

FEATURED ARTICLE - AMERICAN BUDDHISM
teaching should engage in hypocrisy, or pretend to be
sages. If they are truly aware of the need to avoid double
standards, why don’t they refrain from useless and
unhelpful actions in spreading the Dharma?
Life is fleeting and uncertain. So-called Buddhist
leaders ought not to have time to chase after secular
pleasures as much as lay-followers do. In justifying
themselves, they may say: “But we are also human
beings.” Yes, indeed they are. However, if they were
thoroughly aware of their nature as bombu, they would not
be able to make such a flimsy excuse.
A life of hōsha-gyō (‘practice of gratitude’) must be,
in a way, different from a non-Buddhist life. The former
demands of us ceaseless efforts in practicing compassionate
deeds and spreading the Buddha’s teaching. Such a
tremendous undertaking in everyday life is, indeed, the
only way to convey the practicality of the Dharma. If our
Buddhist leaders actually reflect on the sobering fact that
even a single word or act by them may mislead a hundred
followers, they should be in awe of how important their
responsibilities are.
Similarly, words such as ‘Bodhisattva’s practice’ and
upāya (expedient means)—which are widely used often
among Buddhists in America—should not be arbitrarily
interpreted, in a superficial manner, as ‘teaching’ and
‘teaching method.’ It would be a very grave matter if
‘modernization’ meant dragging down the teaching,
meddling with it, soiling it with the hands of egotism,
and deforming it to meet self-centered desires. Although
the path of seeking and spreading the Dharma is that
of awakening to our real nature, this is not something
that simply emerges out of one’s self, only to return to
it. It must come out of the Dharma and go back to the
Dharma. Therefore, Shinran says repeatedly at the end of
the Kyōgyōshinshō: “Priests and laymen in the corrupted age
should respectfully believe this teaching.”
Another point: Our sangha is not a political
organization; therefore, it seems out of line for it to be
involved in politics. Nevertheless, there seems to be no way
for Buddhists living in American society to avoid politics
entirely. We must sincerely face this problem. Do we not
find serious contradictions between Buddhist principles
and the American way of life based on various policies
that we see enacted in this country?
The far-reaching dream of the ‘Great Society’ has
been collapsing thanks to a host of domestic and foreign
problems. Haven’t we Buddhists in America been
covering our eyes, ears, and mouths for long enough?
Haven’t we been guilty of the cowardly thought that an
unsophisticated, neutral way of living is consistent with the
Dharma? This is nothing but irresponsible opportunism.
Such an attitude is nothing but servile submission and
flattery directed at worldly powers. Thus, we are—
whether we realize it or not—participating passively in
diverse political movements.
If anyone puts up Buddhism for sale so as to enhance
their reputation, or to protect themselves by distorting
the teaching, they commit the cardinal sin of abusing
the Right Dharma, thus becoming its enemy. Buddhists
must maintain a critical attitude and exercise impartial
judgement concerning the events of our times. And they
should walk their unique path with firm conviction and
confidence. Shinran sternly criticised those in power in
his time as follows: “Lords and vassals who oppose the law
and justice bore indignation and resentment.”
Do we not find serious
contradictions between
Buddhist principles and the
American way of life based
on various policies that we
see enacted in this country?
22

REV. RYUMEI IGUCHI
Turning his gaze toward the Buddhist organizations
of that period, he also observed: “This is the Age of Five
Corruptions, because all laymen and priests are Buddhist
only outwardly seeing as, in their hearts, they believe in
non-Buddhist teachings.” In the Kyōgyōshinshō, he also
remarks: “Priests and laymen in the defiled world should
weigh their own capacity. This ought to be known. Priests
and laymen of this age should consider their own limited
capacities.”
These words of Shinran were not just for the priests
and laymen of Japan 700 years ago. They are also relevant
to us, Buddhists living in America today. Though many
beautiful temples have been built here over the past
decade or two, how deeply has the Buddha’s spirit been
implanted? In the flurry to meet the demands of our times,
American Buddhism may soon become a dilapidated
structure built on sand.
We now see a tendency today toward an easy
compromise between Buddhism and the American way
of life. This may be unavoidable when one culture blends
with another. A few aspects of Buddhism, including its
own cultural traditions, might be assimilated into an
American lifestyle. However, some of its core foundations
can never be subject to change. Especially with regard to
the Shinshū doctrine, it is hardly to be thought that a new
meaning or interpretation can be given, even in America.
True ‘adaptation’ is not a matter of re-interpretation to
suit the prejudices of our age. Those who seek to give a
new meaning to the Dharma, or create a novel American
form of Buddhism are, indeed, dangerously mistaken. If
such attitudes prevail, the essence of our teachings will
be lost in this country before too long. I sincerely hope
that my anxieties regarding this situation will prove to be
unwarranted.
A good medicine is likely to be bitter to the taste. A
true teaching is neither sweet nor soothing. The Shinshū
doctrines do not fuel our self-centered ambitions, nor do
they confer any earthly pleasure; rather, they gives us the
eyes of clear self-reflection and expose our ugly natures.
These realities must be deeply engraved in us.
Both leaders and followers in American Buddhism
must not forget the humble attitude of “taking a leaf out of
a wise man’s book” toward the Buddha’s teaching. What
we, followers of Shinran, must always keep in minds is his
sincerest desire for us, which is expressed at the very end
of the Shōshinge as follows:
Mahāsattvas and masters who promulgated the sutras,
Have saved innumerable people, extremely corrupted and evil.
We, in this present age—both priests and laymen—should, with one mind,
Believe only in what these noble masters taught.
About the Author
Rev. Ryūmei Iguchi (1933–1998) came to the United States in 1959 as a 26-year-old
minister from Tōkōji temple in Hiroshima. Originally assigned to the BCA’s Central California
District in Fresno, he went on to serve in San Francisco, Florin and Southern Alameda
County. A passionate defender of Jōdo Shinshū orthodoxy, he published an introduction to
the Kyōgyōshinshō called Revealing the Truth (1970), a book on Buddhist Education called
Fulfillment of Personality (1976), a study of the Shōshinge called Eternal Light and Life (1982),
as well as a shorter work – Life Within Death – which describes his ordeal in undergoing
treatment for a brain tumor, and what this taught him about life and the Dharma.
23

FEATURED ARTICLE
How Buddha-Dharma
Resolves Our Evil Karma
(Part Six)
Rev. Seikan Fukuma
HOW DO WE RECEIVE THE NAME?
Shinran Shōnin believed that “the true teaching” was to be found in the
Larger Sutra, which explains that Amida Buddha—out of great compassion for
“bewildered and wayward” bombu—established unparalleled vows that opened up
the storehouse of Dharma for everyone in the world. That is why he gave us the
treasure-trove of the Name.
Śākyamuni Buddha appeared in this world to explain how to attain
enlightenment through the path of salvation forged by Amida Buddha, which
leads to birth in the Pure Land.
Amida is thus the buddha who is presently trying to save us. That is why we
are called to take refuge in his vows.
Śākyamuni, on the other hand, is the historical buddha who appeared
in this world to teach us about Amida. It is said that, during the 45 years of
ministry following his awakening, he preached 84,000 ways to enlightenment—
the essence of which is contained in the Three Pure Land Sutras; in particular,
the Larger Sutra and its teaching of the 18th or Primal Vow.
How then are we to understand this? In the “Section on the Fulfillment of
the Causal Vow” in that sutra, we read the following:
When we hear the six characters of the Buddha’s Name and receive joy in
the “mind of faith” even once, a desire to be born in the Pure Land arises
because of the Buddha’s undefiled mind. At that moment, we reach a stage
where this birth is assured, and from which there is no retrogression.
This is how we are to receive the Name. Let us consider Shinran’s own thoughts
on the matter:
Kunihiro Amano. Dark Change 8. 1970. Woodblock print.
Edited adaptation from Monshin: Hearing/Faith (Los Angeles: The Nembutsu Press, 1983)
My birth in the Pure Land has already been decided ... This is not
something that happens after I leave this world, but rather, it takes place
in the present when I understand the significance of the Name. This is the
“mind of faith.” We thus walk towards the Pure Land hand-in-hand with
the Buddha, and gain true life which penetrates our realm of birth and
death, even though we presently live in a forest of evil passions.
24

REV. SEIKAN FUKUMA
EIKO NISHIDA
The above may be a little difficult to understand, but I have tried to explain how
Amida Buddha’s salvation based on merit transference (ekō) arose, and why it
was necessary. It’s important to see that the essence of the Mahayana teachings
is to completely cut away the unwholesome karma of sentient beings that binds
them to this world of delusion, and to bring everyone to Buddhahood.
Rennyo Shōnin wrote:
Those who truly understand the six characters of ‘Namu Amida Butsu’ are
those who are assured of receiving the mind of faith.
The term “mind of faith” is used in Jōdo Shinshū frequently, but it does
not point to any particular psychological state. Nor does it refer to a special
emotional experience that we may undergo. Rather, it indicates our acceptance
of a world towards which we bow humbly, a world that transcends reason and
logic, a world of reverence for all things in which we declare: “How grateful I
am for my sacred indebtedness!” There is nothing other than this.
Shinran rejoiced because the roots of his self-centred ego had, at last, been
completely severed. After a long struggle with himself, he realized that the
path of self-power was taking him in the wrong direction, and so he made a
180-degree turn. On doing so, he embraced the Pure Land way, in which he
came to appreciate Amida’s vow that causes our Buddhahood. And thanks to
the working of the Name, his karmic evil was resolved, and he underwent a
transformation whereby “the breath of the last moment of life is entrance into
parinirvāna.”
This was Shinran’s joy.
About the Author
Eiko Nishida. なまんだーぶ/Namanda-bu. 2025. W3 x H4 in. Linocut.
Rev. Seikan Fukuma was born in 1928, and received his master’s
degree from Ryūkoku University. He has worked for 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.
Eiko Nishida is a Hiroshima-born, Brooklyn-based interdisciplinary artist raised in the Jodo
Shinshu tradition. Since moving to New York in 2020 to pursue her Master’s degree in Fine
Arts, she has attended weekly meditation at the New York Buddhist Church and contributed
an interview series featuring Sangha members to the NYBC e-newsletter.
www.eikonishida.work Instagram: @eiko_cooltiger
25

POSTSCRIPT
REPORT ON THE 21ST EUROPEAN SHIN CONFERENCE
The first European Shin Conference ever held in the United Kingdom took
place in August 1998 at the University of Oxford, which was founded around
38 years before the birth of Hōnen Shōnin. Following a hiatus of almost three
decades, it returned again to what the Victorian-era poet Matthew Arnold
called the ‘City of Dreaming Spires.’ On this occasion, the venue was the
Ashmolean—Britain’s first public museum and the world’s second university
museum—with its magnificent collection of artefacts spanning the cultures of
the globe.
Returning to Oxford was also an occasion to remember a number of
pioneers who attended that first conference 27 years ago, but who are no longer
with us. In their own way, they all served to help spread the teachings of Jōdo
Shinshū (and Pure Land Buddhism generally) to Western audiences: Rev. Ruth
Tabrah (1921-2004), Rev. Adrian Peel (1927–2009), Professor Hisao Inagaki
(1929–2021), Professor Roger Corless (1938–2007), and Mr Jim Pym (1941–
2020), who proposed and organised that memorable event at Wadham College.
The 21st European Shin Conference was held between 1–3 September
2025, in what were mild (but drizzly!) late-summer conditions. Following its
announcement, there was a great response from those wishing to participate; so
much so that many more people wanted to be there, or give a paper, than could
be accommodated. While most attendees came from the UK and Europe, others
travelled from the United States, Brazil, Australia and Japan (including a large
contingent of students from Ryūkoku University in Kyōto). Also present were the
former bishop of the Buddhist Churches of America, Rev. Kodo Umezu, and the
Director of the Jōdo Shinshū International Office, Rev. Kiyonobu Kuwahara.
At the conclusion of this gathering, as is often customary, a kikyōshiki ceremony
was held for those who wanted to formalise their commitment to the tradition.
The conference theme, ‘Peace and Harmony,’ was particularly relevant in
view of the widespread conflicts that are flaring up around the world on a daily
basis. The discussion ranged from scholarly reflections to debates on issues of
contemporary concern, covering such topics as ‘Blind Passions,’ ‘Inner Peace,’
‘Hearing and Other-Power,’ ‘Aesthetics and Music,’ ‘Historical Perspectives,’
‘War,’ and ‘Social Engagement.’ Many of the presenters offered stimulating food
for thought that prompted the audience to consider these questions in a new
light—something that a good conference should always aim to do!
A major issue that emerged was the role of social activism in securing peace
in the world, in contrast—or in addition—to more contemplative approaches
that focus on inner transformation through our encounter with the Dharma.
What was impressive about this dialogue was the respect shown towards
opposing views, coupled with a sincere willingness to understand where others
were coming from. This was conducive to the cultivation of a broader vision,
enriched by a deeper appreciation of the diverse possibilities available to the
kyōdan in coming to terms with our deeply troubled and complex world.
For those of us who live in places that are remote from a congenial faithbased
community, this conference afforded the rare opportunity to bond with
the larger international sangha, in a spirit of mutual affection and fraternity.
The tireless organisers are owed a great debt of gratitude for their exceptional
efforts in ensuring that this well-conducted event was so successful and edifying.
About the Author
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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Jodo Shinshu International Office