“Faith” in Buddhism includes the meaning of　“faith in oneself。” Faith in oneself means，　not to know oneself through one’s own intellect，　but to awaken in a fundamental way to the fact that we are alive by being made to be alive。 It means to apprehend directly the working of the Tathāgata that gives us life。 It means that I myself　“encounter the Tathāgata” and　“encounter the Original Vow。” It is for me to awaken to the fact that I am being made to be alive。 Or to be more precise，　it is to become aware of this fact by being made aware of it。 Such human awareness does not arise from the standpoint of science，　which forms the mainstream of modern civilization。 It cannot be seen from the standpoint of science，　which continually observes humans from　“outside” oneself，　as an object。 I do not mean to say that science and modern civilization based on it are meaningless。 It is by being made to know that humans are alive because they are made to be alive，　that the meaning　“being alive” becomes clear for the first time。 It is here that we discern the issue confronting modern Buddhist education。

Conclusion：　Buddhist Education and the Future of Buddhism

A teacher learns from teaching others，　and，　furthermore，　teaches what he or she has learned to others。 This is not limited to Buddhist education。 A teacher stands within the cycle described above of　“having faith oneself and teachings others to have faith。” People who engage in education must possess such view of human beings and the world。 However，　in Japanese universities today，　the teaching of specialized skills and knowledge，　in the name of professional education，　is thriving。 In such educational system，　the goal of　“educating a person to be decent and respectable human being” cannot be a central concern。　

The sole criteria for measuring the value of education today has become：　“is it useful or not？” or　“is it profitable or not？” Such an approach is called　“practical education” and is nowadays being strongly emphasized。 The　“education of human resources，” or education of people with skills immediately useful after graduation，　is becoming the mainstream in education。 Rather than educating people to be individualistic and introspective，　greater emphasis is placed educating them to be useful in organizations。 In such　“education for the creation of human resources，” human essence and individuality cannot be clarified。 It produces people whose aim of life remains ambiguous and people for whom the meaning of being alive remain unclear。

The Japanese Buddhist Shinran 亲鸾　（1173－1262）　declared that the five kalpas of profound thought，　through which Amida Buddha perfected his vows to save all beings，　was　“for myself，　Shinran，　alone。” These famous words do not mean that Shinran is being monopolistic or that he is intent on excluding others。 It is actually his concise expression that the Buddha’s compassion，　or the Tathāgata’s vow，　has reached Shinran completely and thoroughly。 It is this realization that is to be found behind the words，　“for myself，　Shinran，　alone。” People who have attained such religious conviction teach other people and nurture other people。 This is the foundation of Buddhist education。