The Jodo Shinshu sect of Japanese Buddhism has been steadily gaining recognition in recent years, but still remains the underdog in the Western Buddhist community, despite its considerable presence in Japan itself. What has frequently drawn me to “Shin Buddhism” over the years is its ability to throw cold-water on my ego and path as a Buddhist. The intellectual and the exotic, when they lose their utility, can unintentionally inflate the ego, but the words of Shinran, the founder of Shin Buddhism, after all these centuries can be a much needed wet-blanket. In spite of these qualities, good literature on Jodo Shinshu is still hard to find, and many books only focus on sentimental or anecdotal teachings, or otherwise struggle to explain themselves in the larger Buddhist context.
I was pleased to hear recently that Rev. Koshin Otani, a direct descendant of Shinran and current head or “Monshu” of the Nishi Honganji branch of Jodo Shinshu, had published one of his books in English under the title of The Buddha’s Wish for the World (Ashita ni wa kogan arite is the original Japanese title). My wife has read a few of his books in Japanese over the years and enjoys them much, but the Monshu’s writings have not reached a Western audience until now. Having been a part of the Buddhist Churches of America for almost five years, I still knew almost nothing about the Monshu, his thoughts and so on, and did not hesitate to delve into the book once I had the chance.
Like many books in Jodo Shinshu, the Monshu writes about experiences in life encountering other followers, the frustrations in life they confide in him, and some of his own musings. But also, the Monshu writes in a very direct style to the reader, asking the reader to reflect upon his own life, and the efforts of so many in the past who helped make it what it is today. He poses the question to readers “Where do you suppose you came from?” and earlier “Why do you suppose we are alive?” Later, the Monshu explores human behavior and how we inevitably tend to put ourselves first, and even when we believe we are being good, we may still be contriving a favorable outcome for ourselves. This gently confrontational style of writing has a way of forcing the reader to confront themselves, and reflect, which is the most Buddhist of activities one can undertake.
Indeed, throughout the book the Monshu asserts Jodo Shinshu perspectives on Buddhism that the unfamiliar may find surprising. In one section he explains why the Five Moral Precepts are not found in Jodo Shinshu Buddhism, by explaining that the process is artificial and compelled from the top-down; however, if a person sincerely follows the Buddhist path, then over time they will come to sincerely follow them of their own free will without the contrived effort. Additionally, the emphasis is on Amida Buddha’s call to all sentient beings toward liberation and enlightenment, and the Monshu makes very clear that from the Jodo Shinshu perspective, the Buddha sets no conditions toward liberation, ensuring that ultimately no one is forsaken.
The book, like Jodo Shinshu teachings, is generally well-grounded in day to day life due to its foundation as a lay-only Buddhist community. In one of my favorite sections, the Monshu talks about how farming communities in feudal Japan had to all help one another out as a group in a kind of farming rotation. One day, the community as a whole would do the work on someone’s field, and on another day they might work on a different field. Instead of acting in a manner of “to each his own,” the community spirit, born out of necessity at the time, ensured everyone pitched in but also that people did not “keep tabs either.” This mutual assistance between people was a prime example of the Buddhist teaching of interdependence, but the Monshu asserts that in our modern capitalist society, people have no longer had to depend on one another to that degree, and this has led to feelings of alienation and loneliness not found in the past. The Monshu’s point resonates with many people today in the busy modern world of Japan and in the West, not to a remote idealistic Asian paradise that does not exist. It speaks to a deeper need for communication, cooperation and so on. In another example, he explores the Zen term “aisatsu,” which in today’s modern Japanese just refers to customary greetings, but that its roots were in the special ritualized greetings two Zen students used when encountering one another. By breaking down the meaning of the kanji characters, he shows how this kind of greeting is reinforces a deeper, mutual understanding and again reiterates how this is needed in today’s modern society.
In fact, much of the writings of this book deal with subjects that I feel are quite relevant to lay Buddhists: family, stress, feelings of self-worth and frustrations of modern life. The Monshu clearly demonstrates a deep sense of reverence, and appreciation for this life. The book, while neither exotic nor mystical at first glance, is deceptively thought-provoking especially during the second time I read it. Many undiscovered and unappreciated Buddhist writings from Asia are only now beginning to arrive to Western audiences, and I feel this book is good example of what we have missed so far. The down-to-earth tone, coupled with the heartfelt teachings make this book a welcome addition to my library, and inspires a renewed appreciation for life, Pure Land Buddhist teachings, and those who have been there to support me over the years.
As I have experienced in my own journey, the Jodo Shinshu Buddhist teachings do not just deflate the ego, they also replace it with something far more meaningful: humility and gratitude. Rev. Otani’s book typifies this welcome view of life.
Doug McLean
Doug McLean is an amateur blogger, father of one and Japanophile. He has followed the Pure Land path since 2005, but enjoys studying all aspects of Japanese Buddhism. He is currently author of the blog Japan: Life and Religion.
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