Hints for Setting Your Purpose from a Buddhist × Psychological Perspective

In today's world of diverse values, companies increasingly emphasize clearly articulating their purpose within society. As highlighted in this series, "learning from humanities knowledge" is gaining attention, with companies incorporating "philosophical dialogue" into shaping corporate philosophy and training.

This time, we explore business insights from the perspective of Buddhism × Psychology. Naota Nakamachi of Dentsu Inc. Corporate Transformation Department spoke with Masafumi Takeda, a priest at Jodo Shinshu Honganji-ha Kōzenji Temple in Shimane Prefecture who also works as a counselor holding qualifications as a clinical psychologist and licensed psychologist.

The Jodo Shinshu Philosophy Behind "Beneficial for All Parties"

Nakamachi: Due to my work, I often engage in corporate purpose branding. Previously, I was very intrigued by Mr. Takeda's explanation of the significance of corporate philosophy from the perspectives of Buddhist thought and psychology.

I understand that the "Three-Party Benefit" principle, often used in business contexts and associated with the Omi merchants, also originates from Jōdo Shinshū teachings. Could you first explain the commonalities between Jōdo Shinshū teachings and "Three-Party Benefit," as well as the connection between Jōdo Shinshū and the Omi merchants?

Takeda: Essentially, Jodo Shinshu is a form of Buddhism that spread among the common people. Prior to this, Buddhism was based on the idea of cultivating one's mind and body to attain enlightenment. Jodo Shinshu overturned this. It teaches that neither oneself nor others are perfect, but Amida Nyorai (Amitabha Buddha) will save everyone. In other words, the teachings of Jodo Shinshu embody the very spirit of "sanpo yoshi" – that oneself, others, and the world are all saved.

Omi was a region where Jōdo Shinshū flourished particularly strongly. During the Muromachi period, the common people were empowered through the practice of Nembutsu chanting. The idea spread: "Let's build a society where we can thrive. Let's create a system where everyone can be happy, in a way that would not shame the Buddha." As a result, commercial activity also flourished in Omi.

Nakamachi: In recent years, business is also shifting towards stakeholder capitalism, where companies don't just pursue profit for themselves, but aim for the happiness of all stakeholders and society as a whole. Takeda-san, what do you think is the fundamental significance of a corporate philosophy?

Takeda: A corporate philosophy is the identity of that company. However, if I had to say, I think it also requires the courage to abandon purpose. The moment you set a purpose, it creates a line, right? "This is right, and that is wrong." Furthermore, drawing such boundaries can lead to the idea that "these are our allies, and everyone else is not."

Some employees might want to pursue ideas that fall outside the defined purpose. Stepping away from the principles can actually increase creative freedom. Deliberately testing boundaries and then returning to them—that kind of playful approach could foster a more creative and flexible organization, don't you think?

What is the true meaning of "relying on others' power"? The importance of "metacognition" for self-reflection

Nakamachi: So, while an organizational purpose is needed to unify the group, being overly constrained by it isn't good either. Jodo Shinshu places great importance on embracing the broader perspective of "other power" (tariki). Is the concept of purpose connected to this idea?

Takeda: "Tari" means "the power of Amida Buddha." "Tarigiri-hongan" is often misunderstood to mean "relying on others" or "lucky that someone else worked hard," but that's not it. It's the concept that it's not our own power, but the power of Amida Buddha working to save both me and everyone else.

We tend to think we achieve things through our own hard work. But behind that success are the families and staff who supported us. There are people who made the computers we use for work, and people who run the trains we commute on. In reality, we're just putting in a little effort atop a vast foundation of other power. The true meaning of "relying on another's power" is realizing that the environment enabling us to strive is an immensely greater force.

Nakamachi: I see. So objectivity is the foundation. Purpose is absolutely necessary, but becoming too immersed in it isn't good either. On top of that, I feel it's crucial to constantly view not just your own abilities, but also your relationships with others objectively. In terms of objectivity, this seems related to what psychology calls "metacognition."

Takeda: "Metacognition" means observing yourself from the outside. So, the start of metacognition is having a dialogue with someone else and thinking, "How do they see me?" Then, it's crucial to expand this framework spatially and temporally.

Particularly important is taking a long-term view to see your own position. How would someone from 100 years ago see you now? Or, how might your work connect to people 100 years from now?

For example, consider a beautiful chair. Its elegant form exists today precisely because countless people—from those who discovered iron to those who forged it—continued their work across generations. If we advance the craft by even a millimeter and pass it on, a truly revolutionary chair might emerge a century from now.

Considering your role within such a vast timeline should help you find meaning in your work. When you expand time and space to the extreme and achieve this meta-cognition, rather than measuring work's value solely in money, you'll gain a perspective entirely different from the values you were previously bound by.

Nakamachi: How can we incorporate this "metacognition," or the concept of "reliance on others," into our daily work?

Takeda: Ideally, the best approach would be to discard everything you currently possess and start anew—essentially, renouncing the world. But that's difficult, isn't it? A popular alternative is mindfulness. Regulate your breathing, close your eyes, and sit quietly. It's just that simple, yet surprisingly few people actually practice it.

Focusing your awareness on your breath, imagining the movement of your heart and the air entering your lungs to circulate through your blood, leads you to observe your own body anew and pause your movements. Buddhism teaches the "Eightfold Path" to guide righteous action. Break down the character for "right" (正), and you get "one" (一) and "stop" (止). The smallest unit of that "stopping for an instant" is a single breath. If you can objectively observe, "Ah, I just inhaled and exhaled," and then think carefully before speaking, you've already achieved metacognition in Buddhist terms.

Nakamachi: Earlier, you mentioned that considering "how the other person sees me" during dialogue with someone else is the start of metacognition. Does that mean both dialogue and meditation are necessary?

Takeda: It depends on personal preference, so either is fine. However, in dialogue, the person you talk to is crucial. Dialogue cannot happen unless it's with someone who accepts you without hurting you. That's where counseling comes in. It helps organize your mind. Understanding your previously unseen mental state allows you to find your purpose, the direction you should take. Counseling rooms and temples are non-daily spaces; entering them is like a small act of renunciation. Placing yourself in a different environment and taking time to reexamine yourself is truly wonderful.

Nakamachi: I see. Having that time for a little spiritual retreat seems like it will become important for businesspeople going forward.

To "understand and act correctly" based on the Eightfold Path

Nakamachi: So far, we've discussed meta-cognition for gaining a broader perspective and how to prepare your mind for that. Now, I'd like to move on to how you should act after preparing your mind. I believe the guiding principle for this is the "Eightfold Path," which we touched on earlier. Could you explain the Eightfold Path again?

Takeda: The "Eightfold Path" is a teaching expounded by Shakyamuni Buddha on the way of life.

The Eightfold Path is
① Right View (shōken) = Correct Understanding
② Right Thought (shōshiyui) = Correct Thinking
③ Right Speech (shōgo) = Correct Speech
④ Right Action (shōgō) = Correct Conduct
⑤ Right Livelihood (shōmyō) = Right Livelihood
⑥ Right Effort (shōshōjin) = Right Effort
⑦ Right Mindfulness (shōnen) = Right Mindfulness
⑧ Right Concentration (shōjō) = Right Concentration You might think , " These are all just common sense things," but in the course of living, we rarely pause to reflect, "Was what I just did right?" I think these make good guidelines for contemplating what is right.

Nakamachi: What exactly does "right" mean in Buddhism?

Takeda: The Buddha taught the "Middle Way." This is the idea of avoiding extremes and finding the just right balance. Take stringed instruments like guitars: if the strings are too tight, they snap; if too loose, they don't produce a beautiful sound. When the tension is just right, the most beautiful sound emerges.

Similarly, when we use words or take action, it's crucial to seek that "just right" point. The challenge is that it's not simply about finding the middle ground. Determining what's appropriate is up to each individual. I see this process of fine-tuning – thinking "Is this about right? No, maybe not" – as what Buddhism means by "correctness."

Nakamachi: Today, companies are expected to pursue both profit and social contribution at a high level. To drive transformation, they must also challenge new ventures while valuing existing businesses. In other words, I think Japanese companies are seeking the "Middle Way." Are there any hints for finding that answer?

Takeda: Indeed, as society changes, the concept of where the "Middle Way" lies also seems to shift. In the case of the Buddha, he first swung to an extreme. As a child, he lived a luxurious life as a prince, but after renouncing the world, he experienced many ascetic practices like fasting. It was only then that he sought the "Middle Way." Therefore, perhaps today's Japanese companies also need to let go of their attachment to existing styles and boldly swing sharply in the opposite direction.

Nakamachi: So, following the Buddha's process, it's about trying various things from right to left while discovering the "Middle Way"?

Takeda: Exactly. Buddhism isn't about theory; it's about practice. Similarly, I believe companies shouldn't just predict the future; they need to make decisions based on actual practice. What's crucial then is heightening your mental sensitivity. That sensor that says, "Going that way feels exciting, feels comfortable," is incredibly important.

Does Web3 connect with Buddhism?

Nakamachi: I have another theme I'd like to explore. You're well-versed in the metaverse and interested in Web3. I understand you sense an affinity between how people connect in cyberspace and Buddhism.

Takeda: When explaining blockchain, the foundation of Web3, people often use a mesh-like conceptual diagram, right? To Buddhists, that looks exactly like the teaching of "anatta" (no-self). "Anatta" means there is no self. It's the teaching that all things lack inherent existence and exist only through "dependent origination" (pratītyasamutpāda).

Takeda: We're now seeing the dismantling of the centralized Web2 internet and a shift towards decentralized Web3. This can be interpreted as a movement to create a more equal and freely connected society, rather than concentrating authority in specific companies. This aligns with the Buddhist concept of "benefiting all three parties." While Web3 is a technical topic, I feel it's also partly a philosophy.

It's not about what new technology can achieve, but rather what kind of future society we want to build. I believe that deepening human values and philosophy will change organizational structures and the concept of purpose. In Web3, grand purposes will connect in a meandering, amoeba-like way. Through this, society will gradually move in a positive direction—that's the era ahead.

Nakamachi: By "mesh-like," you mean everything is connected, right? Each person is an element composing the world, and their actions are interconnected—a kind of flat worldview. Could we say Buddhism also embodies such a worldview?

Takeda: Exactly. The "Amida" in Amida Nyorai, the Buddha of Infinite Light, comes from the Sanskrit meaning "always and everywhere" – signifying infinite space and infinite time. This can be seen as akin to the metaverse. In a world transcending time and space, what should humanity prepare? Buddhism is well-suited as one philosophy for re-examining this question.

Nakamachi: Technology can become either a positive force or a biased one depending on its users. What mindset should we adopt as we enter the Web3 era? Could you offer some insight?

Takeda: Here too, I believe the "triple benefit" principle remains key. It means not thinking solely about personal gain or profit. That said, Jodo Shinshu Buddhism also holds the view that "evil cannot be completely eradicated." I consider it important to embrace the perspective that "anyone has the potential to do something wrong."

Today's society has become overly focused on assigning blame, leading to a collective attack on those who do wrong. It feels like our ability to imagine that person might have had circumstances, or that we ourselves could end up in that position, is diminishing.

When designing a new society, we must anticipate that bad things might happen. On that basis, it's essential for everyone to share the value of responding with self-restraint, no matter what occurs.

Nakamachi: I feel there are two key points in what you just said. One is the importance of participating in Web3 with the "three-way win" spirit—seeking happiness for oneself and others. The other is that, even so, people have diverse views, so we must cultivate tolerance, including accepting that conflicts may arise. These two points seem crucial.

Takeda: To achieve that, I believe we need a symbol for self-reflection. That symbol is the temple and the monk. For example, if a monk like me were wandering around in a metaverse space, people would be less likely to consider doing something wrong there, wouldn't they? If someone did do something wrong, we could reflect together; if someone was feeling down, we could have a conversation. I hope we monks can help create that kind of breathing room within society.