JODO SHINSHU IN AMERICAN SOCIETY

we live and is the root of our aspirations for a higher and fulfilling life.

For Shinram, Amida is the representation of the Law Body as Truth —— the inconceivable reality. He is the Buddha-nature. We can do no better than to read Shinran’s eloquent statement in the Yuishinsho-mon’i as he interpreted the meaning of the Pure Land and Nirvana:

Nirvana is called extinction of passions, the uncreated, peaceful happiness, eternal bliss, true reality, dharmakaya, dharma—nature, suchness, oneness, and Buddha-mature. Buddha-nature is none other than Tathagata. This Tathagata pervades the countless worlds; it fills the hearts and minds of the ocean of all beings. Thus, plants, trees, and land all attain Buddhahood.

Since it is with this heart and mind of all

sentient beings that they entrust themselves to the Vow of the dharmakaya—as-compassion, this shinjin is none other than Buddha-nature. This Buddha—nature is dharma-mature. Dharma—nature is the dharmakaya. ... This is none other than Amida Tathagata. “Fulfilled” means that the cause for enlightenment has been fulfilled. From the fulfilled body innumerable personified and accommodated bodies are manifested, radiating the unhindered light of wisdom throughout the countless worlds. Thus appearing in the form of light called “Tathagata of unhindered light filling the ten quarters,” it is without color and without form, that is, identical with the dharmakaya-as—suchness, dispelling the darkness of ignorance and unobstructed by karmic evil.

~Im this passage, Shinran has expanded the meaning of Amida Buddha to its deepest and broadest scope. Amida Buddha is the basis of Buddhahood -— of plants, trees and land, the spirituality of the whole realm of existence. It is this vision of absolute compassion that energizes Jodo Shinshu and is the basis of its meaning in the modern world.

This “theological view” is not simply metaphysical speculation, but must serve as a guideline for our activities as a religious community and the motivation of personal religious life. That is, all our efforts —- programs, organization, human relations —— must all reflect and express the ideal of compassion represented by Amida Buddha. There can be only one reason that justifies our existence; that is, how does our effort reflect Amida’s Compassion.

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