If we were to limit the above to just the second benefit of “teaching us the real way to live,” then a “self-centered effort” (jiriki) teaching would be sufficient. There would then be no need for the Jodo-Shinshu teaching.

But if limited to only the first benefit of “conferring true peace and tranquility,” however, then a “self-centered effort” teaching of Buddha-dharma is insufficient. I believe the J?do-Shinsh? teaching is absolutely necessary in that case. The reason it is, is because, as already mentioned in Chapter Two, the Venerable Master’s Jodo-Shinshu teaching saves those who, while unable to perform the religious practices necessary for that purpose, are aware of their deeply evil nature. Further, it teaches us that we are enveloped within that great salvation in the present. It is the teaching by which the Venerable Master was saved, and is the teaching by which I was saved.

According to the American Psychologist William James (1842-1910), there are two types of conversions (which in Jodo-Shinshu would be considered determination of shinjin): a sudden conversion as a result of some experience, and a gradual conversion that takes place so slowly that we are not even aware when it occurred.

Shakyamuni Buddha is said to have attained Enlightenment at the age of 35. Jesus Christ realized he was the Son of God at about the age of 30. Mohammed became aware that he was the Messenger of God at about the age of 40.

Master Honen turned from following the way of “self-centered effort” to the way of “Buddha-centered power” when he was 43 years of age. In the Venerable Master’s case, it was when he was 29 years of age.

I believe there are many different ways leading to determination of our shinjin, but as explained in Chapter Three, in Jodo-Shinshu it is by “listening” (chomon). It is listening to the mind and heart of Amida Buddha’s Primal Vow (his desire to save all beings and bringing us to a state of Enlightenment) without doubt.

I believe “... (hearing) how the Buddha’s Vow arose - its origin and fulfillment,” that the Venerable Master mentioned in explaining “hearing,” is extremely important in establishing our shinjin, particularly for us living in the 21st century. It means becoming aware that we are ego-centered beings and that that is the cause of our evil acts. I believe this awareness is the agony that the Venerable Master experienced during his many years of performing religious austerities on Mt. Hiei. Although others admired him for his dedication to his practice, he knew himself so well that it didn’t matter what others thought.

The betrayal of his best friend by the central character in Natsume Soseki’s novel “Kokoro” which I mentioned previously, caused him to become aware of what he truly was. Until then, he had not even been aware of the depths of his evil nature. Although we humans live an extremely evil life, many, if not most, live our lives completely unaware of doing so.