On April 13 a few of us gathered on Zoom for the fourth session of “Warera: Shinran and Solidarity.” At many temples it was Hanamatsuri so people with responsibilities for services and clean up were not able to attend.
We continued in “Notes on ‘Essentials of Faith Alone’” (CWS pages 455-456) from where Shinran quotes from the Fulfillment Passage (first section of Part Two) of the Larger Sutra. Here I pointed out that translations done by Nishi Honganji have “they then attain birth,” using the word “then” for soku 即. I said that in the Heart Sutra, the Zen people have no problem translating soku as an equals sign (“Form is emptiness, emptiness is form”). There aren’t any Zen translations saying “then,” as if form will be equal to emptiness later on, like after you die.
I received emails from Wayne Yokoyama while he was part of the committee working on the Larger Sutra for the Shin Buddhist Translation Series. The new translation (blue paperback published in 2009) was meant to supersede the one by Hisao Inagaki published in the Numata series (the green hardcover), but Prof. Inagaki was the head of the committee and nixed almost all suggested changes to the translation he did. Among the long list of items that Wayne and the other English speaker in the group wanted to change was having soku translated as “immediately.” That didn’t happen (see the SBTS “The Three Pure Land Sutras Volume II” page 52).
However in the “Notes” text, Shinran goes on to say “when a person realizes shinjin, he or she is born immediately.” And he names the stages of nonretrogression, the truly settled and equal to (Maitreya’s) perfect enlightenment – taking a process that occurs over time and squishing it into one present moment. For me this is Shinran talking about birth in the Pure Land in this life, not the next. As I often harp about – after the Ikko Ikki peasant rebellions, the authorities repressed this notion of a present life Pure Land by having Jodo Shinshu priests preach about the afterlife, lulling the peasants into submission by promising them equality, liberation and solidarity in the next world. With modern teachers such as Kiyozawa, Higashi Honganji scholars have returned to the focus on the present life Pure Land while Nishi Honganji for the most part insists on an afterlife Pure Land.
In the Japanese dictionary I saw that the pictograph that became the character for soku was of a person taking a bowl of food into their hands to illustrate the notion of arriving in the moment of satisfying their hunger. We were fortunate at this session to have Rev. Chiemi Bly from the Twin Cities Sangha to elaborate on that definition as a Japanese speaker. She said when you are really hungry, in that first moment when the food enters your mouth the hunger disappears. It is at that moment and not after the food has to be chewed, swallowed and traveling through your digestive system to bring nutrients to the body. The experience of nourishment happens with that first bite.
Shinran experienced that “first bite” of being born in the Pure Land when he heard the message of Namu Amida Butsu conveyed by Honen. His hunger for spiritual liberation was met in the encounter with the Power Beyond Self that poked into and cracked the hard shell of ego. If we understand ourselves as having a similar encounter, then we know what “nonretrogression” and “truly settled” can mean even though we feel like we’re backsliding off the path to awakening most of the time.
Since that encounter is so crucial, we have to appreciate the Seventeenth Vow – the fulfillment of the wish for people over centuries, far and wide to convey the nembutsu so that it reached to our place and time. Because we heard someone saying the Name, we have the “true cause of birth” that the universe decided as working best for us.
At our next meeting, tentatively scheduled for May 11, we will get into the Tz’u-min passage of “bits of rubble change into gold” (CWS 456).
The vision inspired by present life Pure Land has motivated several 20th century activists in Japan (see Melissa Curley’s book Pure Land, Real World) and it continues to encourage us currently. With this vision we can work with organizers from various religious and secular backgrounds. Since my last three blog posts featured men, I wanted to highlight a woman involved in social justice and while I was thinking about it, I got a text message from my friend Prof. Shabana Mir about meeting up for coffee.
She is a great example of someone active in bringing equality and solidarity to our world. I first met her when I contacted the American Islamic College nearby to request a Muslim speaker for the temple’s Interfaith Sunday. After Prof. Shabana brought her family and gave a lively talk at the temple, I got to know her through her blog and social media posts – particularly as I was going through breast cancer and I learned about her journey with the disease. As a professor, she is inspiring many young people from all over the world, especially giving moral support to Muslim women, but she also does the important work of shaking Muslim men out of their patriarchal conditioning (https://aicusa.edu/academics/faculty/shabana-mir). In these too many months of Israel’s genocidal attacks on Gaza and in the West Bank, Prof. Shabana and her family have often been out on the streets of Chicago to protest.
When we met for coffee and a two-hour long conversation, I asked her what can we do in this current situation of increasing worldwide authoritarianism supporting destructive activities such as the genocide in Palestine and the poisoning of our environment. She said we can keep communicating to people, talking and writing, about justice and care for our fellow human beings. Even if the politicians won’t listen, each of us in our ways can educate others so more and more people can resist the fascist narratives and advocate for change.
Maybe Shinran himself felt it was too dangerous for people to mount a revolution but by his conveying the nembutsu teachings, the common folk became aware of how far their world was from the Pure Land of freedom and equality. The revolution was already started in the hearts/minds of the people when they encountered the Buddhist teachings of interconnected oneness. Let’s do what we can to spread that “uppity” feeling and resist those who are trying to crush the lives of others.