Buddhism provides an ideological basis for the coexistence of
all things. Each living thing contributes to the harmony of the
grand concert of symbiosis. The Buddhist term "dependent
origination" describes such symbiotic relationships, as nothing and
no one exists in isolation. Each individual being is destined to
function to create an environment that sustains all other
existences. This is the conceptual framework through which Mahayana
Buddhism, and specifically the Pure Land tradition, views the
universe. Pure Land Buddhism today should develop itself as a
reformed Buddhism and show pragmatic concepts concurrent with
"modern" ethos such as individualism, egalitarianism of community,
and social engagement. By implementing these elements, Jodo Shu
will be able to establish a new form of Pure Land Buddhism
according to societal requirements of the contemporary world.
The Buddhist law of dependent origination presents a holistic
approach to all phases of secular life so that it encompasses all
aspects of morality. One of Pure Land Buddhism's characteristic
aspects asks us to make a detailed inquiry into "otherness" and the
reality of what is different or alien. This inquiry will expose our
innate dependency. From this standpoint of the relationship of
mutual-dependency and otherness, we find the Pure Land tradition
has some ideas to offer in the quest for answers to socially
problematic issues. This is because this tradition adapts the
insight of one's co-existence into life to harmonize with natural
laws and human communality. Encouraging community through
interdependent cooperation is the cornerstone for developing a
soteriological system of establishing a Pure Land here on
earth.
Recognizing the necessity of societal revitalization from the basis
of Pure Land Buddhism, Rev. Shiio Benkyo, who was an outstanding
engaged Buddhist activist of Jodo Shu, founded a social reform
activity named the "Co-Living Movement" in the early 1920's. This
movement centered on applying Honen's teachings to daily life for
the betterment of society. Shiio asserted that we should actualize
the salvation of Amida Buddha in social and daily life. He based
his principle on the fundamental doctrine of dependent origination
and the interconnectedness of all things, reinterpreted with regard
to the matrix of human society. He coined a slogan for public
campaigning called tomo-iki, literally meaning "co-living", to
symbolize his philosophy of living together among all sentient
beings. He felt an exaggerated emphasis on other-worldliness could
lead to escapism in disregarding people's responsibilities and
obligations in actual society. Shiio then promoted his co-living
philosophy for building a vibrant co-living world as a symbol of a
dynamic, not static, Pure Land. We know he contributed himself to
the establishment, for instance, of day-care centers and
kindergartens within the precincts of Jodo Shu temples and to the
engagement in other forms of social service in those days when
Japan's social welfare system was immature.
Shiio's activities infused a new spirit into Honen's teaching of
universal soteriology based on Amida Buddha's Original Vow in
contemporary times. His co-living movement was very influential on
the modernization of Buddhism in Japan and was his realistic answer
to the symbiotic ideal of Pure Land Buddhism. It consisted of two
main elements.
One is derived, as mentioned earlier, from the Buddha's teaching of
dependent origination. The progression of causes and conditions is
the reality which applies to all things, from the natural
environment to the entire phenomena of human society and to the
well-being and suffering that occurs in our own minds.
The other element is grounded in a hymnal passage appeared in
Shan-tao's Liturgy for Birth. The phrase is: "I wish to be Born in
the Land of Peace and Bliss together with all sentient beings."
Shiio is said to have conceived of the idea of co-living from this
very sentence. One of the issues we must always face is the
creation of a determined way of thinking about life and death, and
a new path of co-living to match it. Society dominated by modernism
has placed a higher value on life than has any other period in
human history. This excessive evaluation of human life is, however,
no longer valid in the age of symbiosis. All beings, both organic
and inorganic substances, are living together in an enormous scale
of life cycle. Neither seeing human life as more important than any
other form nor suggesting a return to the ecology of some pre-human
age is important. All considerations in the argument of life and
death are required to begin from the recognition of the existence
of other life forms 
Symbiosis as a Guiding Principle of Engaged
Buddhism
Amitabha_/\_