Intra-Buddhist Encounters

Sometimes it seems hard for Shin Buddhists to dialogue with other traditions because their practices and doctrines seem so far away from Shinran’s teachings. At the 2015 Buddhist Catholic dialogue in Rome, the three Shin ministers and I agreed that we seemed to have more in common with the Catholics than the mostly monastic representatives of the various Buddhist sects.

Yet I feel the need to keep in contact with Buddhists of other traditions, especially in working together for liberatory causes, such a the freeing of Palestine from the current genocidal attacks. It helps to remember that Shinran drew on a wide variety of Buddhist traditions in his clarification of the Pure Land teachings in Kyogyoshinsho. He and his teacher Honen would not feel out of place in discussions of Buddhism with followers of other traditions. The problem was too many elitists in the other traditions felt threatened by the Pure Land teachings’ embrace of the poor, working class and women, so they advocated for the persecution of the nembutsu followers.

 

What led to the suppression of the nembutsu groups in medieval Japan is not a factor in the West where almost all Buddhist groups try to uphold the principles of racial and gender equality. The main difference between Jodo Shinshu and other lineages practiced in the West is what they consider the agent that brings awakening. For most western Buddhists, the individual is the agent, while for Shin Buddhists, it is Amida because we believe each of us is incapable of attaining awakening by individual effort. But I think we can bridge that gap even if the other Buddhists find it hard to understand our centering of Amida.

 

I would like to give examples of how we can bridge that gap. I participated in some of the sessions of the Buddhist Peace Fellowship’s recent series of Refuge Circles, the online gathering for contemplation and action during this time of genocides in Palestine and other locations.

 

 [From Instagram: Refuge Circles announcement]

 

In one session, Rev. Mushim Ikeda, a Japanese American ordained in Korean Zen, read a series of Bodhisattva vows. I don’t feel I can make any promises to do the Bodhisattva tasks of eliminating suffering, providing comfort, conquering delusions etc. But as I wrote to Mushim-sensei in the chat, I can hear these vows coming from Amida, the ultimate bodhisattva working in this world. As someone who’s worked with Jodo Shinshu ministers in the Bay Area, she replied, “Namu Amida Butsu.”

 

At the final session of this year’s Refuge Circles, the leader was BPF co-director Kate Johnson, filling in because the scheduled speaker couldn’t make it. This was the Thursday after the elections, so she spoke of seeing the good in people, even though the political scene seems full of people saying and doing things harmful to other beings and our environment.

 

As a Jodo Shinshu minister, I avoid talking about the “basic goodness” of all people. As Shinran sees so clearly in himself, our beings are filled with the poisons of greed, anger and delusion so I really can’t talk of my or anyone else’s “inherent good.” In Tannisho, Shinran is quoted saying, “I know nothing of good and evil. For if I could know thoroughly, as Amida Tathagata knows, that an act was good, then I would know good…” (CWS 679)

 

With that in mind, I listened to Kate’s words as describing the goodness (thought/word/deed karma to nurture lives) of Amida which is manifested through the people in our lives. Even though I have no stock of pure goodness in me, I can appreciate how Amida’s compassion is conveyed through the kind thoughts, words and actions of people. And through the nurturing and support I receive from others, such as my Dharma friends in BPF, I may be able to participate in bringing Amida’s healing compassion to those in suffering.

 

I say “participate” because the work ahead of us will require group effort, not the illusion of a heroic individual swooping in as a savior. Although there are thousands of people who identify as Jodo Shinshu followers in the West (North and South America, Europe etc.), it seems only a handful here and there are activists and organizers against the destructive forces of genocides, prisons and poverty. So I believe we need to be able to join with other Buddhists, as well as those of other religions, particularly the followers of Islam who’ve been so vilified in the media. We are not out to convert the “spiritual not religious” crowd to Jodo Shinshu, but we open our hearts to the spiritual oneness their activism is expressing.

 

Keeping in mind how easily I can fall into ego-enhancing delusions, I look to “only the nembutsu is true” as I navigate how to contribute to organizing, mutual aid and resistance in the days ahead.

Uncountable Lives (Mu-ryō-jū)

Part One: Right View

 

When I first started attending the Buddhist Temple of Chicago, I heard Rev. Gyomay Kubose translating hongan as “the will to live.” He gave the example of a plant that grows from a crack in the city sidewalk as manifesting the strength of that will to live. Reading Shout of Buddha (trans. Saito and Sweany, Orchid Press, 1977), I thought Akegarasu was also explaining hongan, the Original Vow, as not only the will to live but my will to live. In the piece “To Live,” I identified with Miss T who proclaims, “I just want to live” despite all her sufferings, such as the loss of family members.

 

After Rev. Gyoko Saito left the Chicago temple to take a post in Los Angeles, I went through a phase of disillusionment with Buddhism and the teachings of Akegarasu, in particular. What good was having a strong will to live when my life was continual sufferings? All my intense listening to Rev. Kubose in Sunday services, the meditation sessions and in personal consultations wasn’t helping to relieve my sufferings and I decided I would quit the temple after it hosted the Eastern Buddhist League conference.

 

But it was at that EBL conference that I was led to Dr. Nobuo Haneda by Rev. Saito and his wife. In Dr. Haneda’s weekly class at BTC I came to learn why he and Rev. Saito translated hongan as “innermost aspiration.” It is not my simple will to live, but it is a desire gushing up from a deep, ancient consciousness shared with all beings, not confined by the constricting walls of my ego.

 

During that time I studied under Dr. Haneda, I realized I was reading Akegarasu wrong and that realization was made more clear when I read him in Japanese during my studies in Japan and later studying with Rev. Saito in Los Angeles.

 

In the piece “To Live,” the person I should identify with is Akegarasu, the one who clearly hears Miss T and respects her vibrant expression of being alive. I found this was exemplified by Rev. Saito – in his talks and in his writings, he was always the listener, the learner, the one who bows down to the lives he encounters. I saw in him the embodiment of Namu Amida Butsu.

 

So I can state that I was misled by Rev. Kubose saying hongan was “the will to live.” Hongan is not about destructively busting through the concrete as an urban dandelion. Hongan is the aspiration to recognize the organic life of the minerals in the concrete and to embrace their life as being as dignified as the flower. To hear and say Namu Amida Butsu is to recognize my connection to all lives, how much they have helped me, along with how much I’ve harmed them in my selfish pursuit of personal peace.

 

Part Two: Right Action

 

Here I also want to explain my recent break with Dr. Haneda, who I will always consider my important teacher. From him I learned Amitayus means all lives uncountable (mu-ryō) of past, present and future. But for me it is important to encounter some of these many lives, not just in Buddhism study groups and at Japanese American temples, but in the world that includes the ill and injured, the financially struggling, the demonized folks all around us and far away in all directions.

 

In Q & A sessions, whenever Dr. Haneda is asked about social justice activity, he answers that it is all “small compassion,” an individual’s efforts to feel good about oneself. It is a response I’ve heard often from Japanese scholars and an attitude some Buddhist Churches of America ministers also subscribe to. But for me, I need concrete experience of my interconnection with other lives.

 

Becoming involved in affordable housing campaigns has introduced me to people I would not encounter otherwise – men and women who lost their housing because of a sudden job layoff, divorce, serious accident or illness, and not because they are “too lazy to work.”

 

[Calligraphy of the beginning of Shoshinge displayed at the Kiyozawa Manshi Memorial Museum in Hekinan, Japan]

 

Now as I am involved in supporting efforts to end the genocide in Palestine, I’m learning how connected I am to people who are on the other side of the world from me. When we chant at the beginning of Shoshinge, Kimyō muryōjū nyorai, I know the Tathagata (“thus-come”) includes the uncountable lives being massacred in Gaza, the West Bank and Lebanon. How can we not honor them as well as our teachers and relatives of the past?

 

The second line of Shoshinge is paying respect to the inconceivable lights (wisdoms) of the universe – those wisdoms include indigenous wisdoms as well as the insights expressed in Islam, Judaism and Christianity. It is the height of sectarian arrogance to think Amitabha (unbounded lights) only refers to Sino-Japanese Buddhism.

 

I am grateful that when the genocidal attacks on Gaza started, the Buddhist Peace Fellowship has offered Refuge Circles on Zoom, four days a week to give us a moment of calm to process our grief and outrage. In September they asked me to conduct two sessions. In the first session I explained a lot about Pure Land Buddhism (which not many BPF members are aware of) but in the second session as our shared contemplation, I read from the second chapter of Kyogyoshinsho, the series of verses where Shinran praises hongan. (Collected Works of Shinran, pages 66-67).

 

The Vow of Compassion is like vast space, for all its excellent virtues are broad and boundless. …

It is like the great earth, for it sustains the birth of all beings.

It is like the great waters, for it washes away the scum of blind passions [the selfish greed of oneself and others that causes sufferings].

It is like the great fire, for it burns the firewood of all [one-sided] views.

It is like the great wind, for it goes everywhere in the world and is without hindrances.

 

That is just a bit of Shinran’s description of hongan, the innermost aspiration to move us into caring and into action as part of this interconnected reality of all lives.

 

Nembutsu Now, Not Off to the Side

 For most of us, death is in the hypothetical future. “Whether it be today, whether it be tomorrow; whether I go before others or others go before me,” as we recite from Rennyo’s “Letter on the White Ashes” (hakkotsu no ofumi). I wanted to visit Rev. Paul Imahara in Las Vegas to hear from someone for whom death is in the very near future.

When I turned 70, it dawned on me that now my life expectancy is more likely in the single, not double digits. There’s a lot I shouldn’t have to put up with anymore (so relieved I retired from the temple October 1st) and there’s things I shouldn’t put off while I still have mobility and a relatively clear head. In that latter category, I was eager to hear what Rev. Paul is doing.

When I heard Rev. Paul was having health issues, I called him for details. He said he was in the hospital and the doctors found he had liver cancer which spread to other areas. His condition was considered inoperable and he was told he had “4.2 months” to live. Remarkably he doesn’t have much pain or nausea and he was able to attend his grandson’s wedding in Hawaii and from there travel to Japan with his family where he wanted to say farewell to his friends.

Since I was going to Berkeley to attend the Ho-on-ko service, my husband suggested I stop in Las Vegas on the way and visit Rev. Paul. I checked into an airport hotel and took a taxi to his residence in a senior community. His daughter and her husband arranged for us to have dinner at a nearby Japanese restaurant.

The conversation during dinner was mostly small talk to catch up with each other. I asked Rev. Paul if he had to be careful of what he ate and drank and he said his doctor told him to eat and drink whatever he wanted. During and after dinner Rev. Paul kept remarking the sake was exceptionally delicious and I was glad he could enjoy the taste and I could share in that enjoyment.

His daughter and her husband said they’d drive me back to my hotel (30 minutes trip) and gave Rev. Paul the option to go home instead of riding along. He said, “Patti came all this way because she wanted to talk to me, so let us talk.”

During that ride we had our serious talk. He said he didn’t want to be critical but mentioned one young minister who gave nice lectures explaining Jodo Shinshu history but it was as if he didn’t learn much about the actual teachings during his training. Rev. Paul and I agreed that seemed true for a lot of ministers. They talk of Buddhist philosophy but don’t get into what Shinran taught, which is the nembutsu. In the weekly Dharma discussions on Zoom that Rev. Paul attends, he said the one Japanese minister (the other participants are lay people) confessed that he often gives Dharma talks putting nembutsu off away to the side (ano hen).

Although Shinran said the nembutsu is beyond our comprehension and our attempts to pin it down into a pat explanation, Shinran felt it was important to keep talking about it to people as evidenced in Tannisho and his written works. I said to Rev. Paul that even though nembutsu is beyond our rational thinking, we experience it. Rev. Paul responded with, “We receive it.”

That awareness of receiving is so key to Shinran’s teachings but so hard to convey in English to our Western-educated minds (focused on getting things). English as a language just doesn’t offer such verb conjugations as in Tannisho’s first chapter: tasukerare-mairasete and azukeshime-tamaunari.

In Rev. Paul’s case, he doesn’t have to be standing on a mountain top, shouting to the multitudes about the nembutsu. He participates in some interactive Zoom study groups with fellow travelers (ondobo) from Japan, the US and Europe. To be in touch with a few people who are involved in their own social circles is adequate enough compared with those who may have a large in-person and online audience, with print and video sermons accessible to anyone. It is enough for him to be the attestation (shō) to me of how the Great Life (Amida) flows and provides support in the nembutsu, even as death approaches.

We didn’t have to put our palms together and recite “Namu Amida Butsu.” In so many small gestures and expressions, Rev. Paul is conveying the nembutsu he is receiving in wave after wave.

At this time many people are suffering and we can only do limited things which may (or may not) help them. But in the nembutsu we hear the voice that calls us to an awareness that transcends our suffering and its causes. It is not supernatural like some selfish wish-fulfilling magic, but the voice calls from the Greater Life (Amida) that is not confined by our egocentric concepts. To receive this awareness of all lives being embraced is to shift our focus from the dwindling lifespan we cling to and to open our hearts to the many lives around, before and after us.

Larger Sutra Summary - Sutra Study Class Session 20

On September 19, 2023 for our last class of this series we had a summary of the material we covered in the Larger Sutra and discussed Akegarasu’s story “The Pigeons” (pp.171-174 in Shout of Buddha).

Over some twenty years ago, the weekly study group was reading articles from Shout of Buddha and I was glad to have someone who read Japanese - Michael Conway - in the class to help me find places where the English translation was off. By “off” I mean “misleading” rather than “wrong” – at the time Rev. Saito and Joan Sweany made choices to make the material appealing to Westerners who had no knowledge of Jodo Shinshu. As I mentioned in this class, throughout Shout of Buddha are references to the Larger Sutra, as Akegarasu was praising the text that brought him back to life after he mentally hit bottom from the scandal. But in the English translation it is hard to see this – Rev. Saito and Joan Sweany knew it was no use sending people to read a text that wasn’t available in a full translation at the time.

 

The first time I read “The Pigeons” in Japanese after my study in Japan, the thing that immediately struck me was Akegarasu was writing about his teacher Kiyozawa. When the pigeons deride the black pigeon’s teachings of liberation, the phrases they use are exactly what was thrown at Kiyozawa by the established Jodo Shinshu spokespeople. Akegarasu admits in his writings that after Kiyozawa died, he and the other students presented a softened version of Kiyozawa’s teachings that were more in line with the Edo-period Jodo Shinshu they were raised in as sons of temple priests. From his discovering the true essence of the Larger Sutra, Akegarasu finally could appreciate the full flavor of Kiyozawa’s words guiding us to spiritual liberation.

 

Like the black pigeon in Akegarasu’s story, the whole Larger Sutra is the Buddha guiding us to freedom – freedom from the life-sapping, murderous trap of ego-attachment. In his story, the main character encounters a man of freedom, Lokesvararaja, the one freely moving in this world like a king. This encounter awakens his desire for his own freedom but Lokesvararaja points out that Dharmakara must wrestle with the ego-based judgment that gives him the delusion that he is separate and superior to other beings.

 

It is that ego-based judgment and attachment that is the net trapping us in unfulfilling lives. What “The Pigeons” is warning us against isn’t just the seductive delights of the material world, but the more dangerous bait of religious righteousness. The way I see it now and as I did when I returned to the Buddhist Temple of Chicago in the mid-1990s, people are quick to call themselves Buddhists and indulge in the pleasure of being told and telling others that they are already full of wisdom and compassion, that they are already bodhisattvas who don’t need to do more than encourage others to identify as Buddhists and think the same way. It’s using Buddhism for self- and mutual flattery. And like the pigeons being fed beans by the butchers, people’s egos only get fatter and it becomes harder to escape the net.

 

Teachers such as Kiyozawa saw that Jodo Shinshu coming out of the feudal period was just leading people to slaughter as fodder for the continuing dark forces in this world by making them pin their hopes on an afterlife Pure Land. He heard the shout for liberation in Shinran’s words and wanted others to hear it – “Don't keep feeding your ego-self. Let go of the judgments and attachments that prevent you from awakening to the oneness of all life. Encounter the brightness in the world which encompasses all beings and let that Light lead you to freely live as one who enhances life rather than destroys it.”

 

                                                    [photo from Indiana Dunes website]

It is not that the Pure Land teachings are for making you feel bad about yourself – it is for seeing the limitations you have by insisting on yourself as the prime judge and beneficiary of the world. There’s a big difference between the joy of spiritual liberation that Shinran says the Larger Sutra describes as his experience and the cheap “feel-good” sound bites that people would rather hear. I am grateful that all of you who followed these sessions were willing to hear the words of the Buddha that liberated Shinran and Akegarasu.

When All Attain Birth - Sutra Study Class Session 19

For Part Two of the Larger Sutra we only looked at the beginning (section 22, pages 51-52) and the ending of the verse section known as Tōbōge “Eastern Direction Gatha” (section 27, page 58-59). The Akegarasu piece we looked at was “About Nature” (pages 97-99 in Shout of Buddha).

 

Although there are pages and pages of material in Part Two, I honestly have not read all of it and even Shinran only seems focused on the beginning part, the “Fulfillment Passage” and not much else.

 

In the first section of Part Two, the Buddha tells Ananda of the fulfillment of Dharmakara’s 11^th, 17^th and 18^th vows. In summary – the vow of all in the Pure Land are truly settled, the vow that all Buddhas will praise Amitayus and the vow that all beings hearing Amida’s Name will attain birth. One question that came up in the translation of this text is when does the attainment of birth occur. The Chinese character soku 即 in soku-toku-ojo could mean “is” such as in the Heart Sutra (“form is emptiness, emptiness is form”) and the English speakers in the translation committee argued for “immediately” but in the end, the text reads “they then all attain birth,” as if they have to first satisfy some conditions and sometime later they will attain birth in the Pure Land.

 

For Akegarasu, the theme in the Larger Sutra is awakening to the oneness of all beings and confronting our ego-centered judgments that justify exclusion of some people from our “in” crowd. His article “About Nature” is written in response to Soga Ryojin’s piece called “From the Future World.” (You can read an excerpt in English “From the World of the Future,” p. 239 in A Soga Ryojin Reader, translated by Jan Van Bragt. It is obviously an excerpt because there’s only one page of English but the footnote says the Japanese article Mirai no sekai yori is seven pages in the collection of Soga’s selected works.) Akegarasu criticizes Soga for making humans seem separate from “nature” when in reality we are part of nature, we are nature.

 

The Tōbōge is a long poem about the bodhisattvas from the east going to visit Amida’s land in the west, but I wanted us to read the last six verses just to emphasize the theme that true enlightenment is when we can perceive all beings in the Pure Land with us. The verses tell us that for that awareness we can’t rely on our own limited wisdom but must keep listening to the Dharma, listening to Buddha’s wisdom of non-discrimination. In a way, Akegarasu is saying that to Soga – don’t make Dharmakara seem so separate from us. Universal liberation symbolized by Dharmakara’s aspiration means we are all together in nature, in reality.

 

[From X/Twitter account Anndoe, anti-apartheid activist in Hiroshima]

I’m writing this seven months after we met for the online session. So many things happened that prevented me from continuing this post, but right now, I feel I need to get back to the Larger Sutra. I’m so sick of hearing these authoritarians talking of merit, hard work, law-and-order etc. to make their case that some people are worthless and anyone trying to help them is “woke” (deluded goody two-shoes bleeding hearts). How come we’ve witnessed over six months of tens of thousands of Palestinians, adults and children, being killed and maimed because they’re called terrorists, aligned with the Hamas group who killed and kidnapped a few hundred Israelis on October 7? How come we read about so many young Black men shot to death by police (the latest is Dexter Reed in Chicago)? How come so many homeless people are having their shelters and possessions trashed in “clean-ups” while more and more people are being evicted from their homes?

 

As Shin Buddhists we should not be expecting any of the marginalized people suffering now to have to meet some special criteria (such as “just say Namo Amida Butsu”) for us to see them as being born in the Pure Land simultaneously with each of us. It is for us to hear their cries and answer the call to help them when we hear “Namu Amida Butsu.”

Lights and Castes – Sutra Study Class Session 18

We finished up Part One of the Larger Sutra (sections 9-21, pages 31-50) at the August 15 session and related the Dharmakara story to the Akegarasu piece “The Solitary Pine” (pages 10-15 in Shout of Buddha).

I pointed out that the twelve lights listed in Section 11 (page 36) is what Shinran quotes in Shoshinge. It was when I was chanting Shoshinge for a memorial service that I felt the descriptions of the lights was like a bursting out of praise for the loved one – that she brought light into our lives in many ways.

 

Sections 18 and 19 (pages 46-48) presented the problem of caste discrimination. When Rev. Christina Yanko (from the Toronto temple at the time) gave a seminar at our temple, she pointed out these passages where the king is gloriously stunning and the beggar is disgustingly ugly. We have to see these kinds of passages as reflecting the times when the sutras were compiled – Buddhist institutions were heavily dependent on patronage from the royalty and aristocrats. There was the belief that good karma in your past life means you deserve to be powerful and good-looking in this life, while those who are struggling to get by are looking pitiful as punishment for bad karma in their past lives.

 

We don’t have to take such passages as the gospel truth because Buddhists early on recognized that all texts reflect the biases of the humans who recited and wrote them out. As Rev. Yanko told us, we can still look to the essential message of the Larger Sutra of equality and respect for all beings and take these discriminatory passages as add-ons not related to the central teachings of the text.

[Vasubandhu]

Much of the rest of Part One was made of descriptions of the Pure Land, the trees and ponds etc. We don’t have to take these passages as literally true – in fact, with Vasubandhu and his commentary on the Larger Sutra (Jodoron), we see people knew that these descriptions indicate deeper symbolic meanings. And to know that one of the first great Pure Land teachers in China, Tanluan, expanded upon Vasubandhu’s commentary (in Ronchu) means that the long tradition of Pure Land teachings in China was about metaphors from the beginning, not about painting a fantasy afterlife wonderland for people to believe in.

 

For the past couple Higashi ministers’ retreats we’ve been learning about Vasubandhu’s and Tanluan’s analysis of the Larger Sutra and the material is too complex for me to convey. In the weekly Kyogyoshinsho study group led by Prof. Proffitt, we started reading the fourth chapter “Realization” and Shinran quotes Vasubandhu and Tanluan to show his understanding of the Pure Land as a symbol. It’s a shame some Shin ministers are still stuck in literal readings of the texts when the wise men of ancient times knew that’s not how you read scriptures.

 

When I first read “The Lonely Pine” by Akegarasu, I took it as an ode to one individual’s inner strength and triumph. But if we look at it knowing how deeply Akegarasu was moved by the Larger Sutra, the Lonely Pine could be a reflection of Dharmakara’s aspiration and pure practice which led to benefitting uncountable beings, not just gaining a prize for himself. When the lumberjacks come to cut down the Lonely Pine, their axes and saws are turned away by a power emanating from the tree. When someone taps into an aspiration more ultimate than individual glory, there is no force with the power to cut down that aspiration.

 

Heavy Lifting Vows – Sutra Study Class Session 17

 

At the August 1 session we looked at Section 8 (pages 29-31), the verses called San Sei Ge aka Juseige, and two of Akegarasu’s pieces “Four Lives” (pages 93-94) and “Cicada” (page 105) in Shout of Buddha.

 

Higashi Honganji calls the verses San Sei Ge “Three Vows Gatha” because the first three verses are explicitly expressed as pledges, but the Nishi Honganji title of Juseige is more descriptive of the whole set of verses. The character jū can mean “repeated” (as used in many translations) and it can mean “add layer upon layer” (kasaneru) adding up to “heavy” (omoi).

 

I heard Dr. Haneda joke that Dharmakara came up with Juseige to sum up his vows so we didn’t have to chant all forty-eight at our temples’ Sunday services. In a way, Juseige is a summary of the vows, stating the essence of Dharmakara’s aspirations. That essence is not just in the first three verses but expressed throughout Juseige – his deep wish to include all beings in a shared experience of awakening.

 

 

[from Instagram – cicada with Shinran statue in the background at the head temple of the Koshoji sect of Jodo Shinshu]

 

I picked out the two Akegarasu pieces to show him quietly appreciating the lives around him – his friends and the insect. The Dharmakara story could be read as a grand drama but on a concrete level, it is about ochi-tsuite, just settling down into life as-it-is (or as Kiyozawa says, raku-zai, borrowing the Zen term “falling down into existence”). In our session I think I said something about expressions like “vow” and “aspiration” can sound so abstract, but the Larger Sutra is showing us Shakyamuni Buddha as a human being tapping into the deep wish inside all of us to feel a part of this whole universe of living beings. So the two Akegarasu pieces remind us of the concreteness of our moments experiencing simply being with other beings. Enlightenment doesn’t need to mean much more than that.