“Dependent origination is a universal truth that Buddha Sakyamuni presented. This fundamental Buddhist principle expresses that everything, matter, and phenomenon arises from various causes and conditions. None of us lives by ourselves. We are living while being interconnected and mutually supported by one another. Considering the reality of a divided society, it is important that everyone deeply reflects on the principle of Dependent Origination that represents the true state of the world.
Even though having been introduced to the truth by Buddha Sakyamuni, ordinary people like us are still not able to accept it as it is. Therefore, to guide us to cope with the suffering caused by our own ignorance, Shinran Shonin clarifies Amida Buddha’s compassion that always embraces us all. When the world is facing this unimaginable crisis, it is crucial that each of us experiences Amida Buddha’s great compassion ourselves, and live each day to the utmost, having that joy and sensation in our hearts as the basis of our life.”
What is it about Jodo Shinshu that has made many of us who in our youth worked for civil rights, move into lives and work based upon religion and identity, such as the Jodo Shinshu ministry? As I had expressed in the last couple of articles, the Social Justice of liberation theology (Catholic) and also the African America Church are different than our Buddhist ideals of social justice. However, social justice is a part of the Buddhist teaching. It is often called Engaged Buddhist practice and an essential aspect of our religious and spiritual life. It is just that our rational for working for Social Justice, is not out of entitlement but rather a response to our gratitude for Life itself.
In an article written about Marie Kondo and her bestseller “The Life Changing Magic of Tidying up”, Ashley Austrew writes: “The KonMari Method is, in many ways, a gratitude practice that encourages people to be mindful about the role different items play in their lives, and to be intentional in how they care for and use those items. In this way, practical items can be a source of joy, not because they make people feel giddy like a toddler holding a candy bar, but because they inspire an overall feeling of peace and happiness.”
This idea of a gratitude practice is what many people say about Jodo Shinshu. Although, it is not a practice, it is an essential part of Jodo Shinshu. As Rev. Jitsuen Kakehashi has said, “It is to look upon our lives as rare and wondrous events and live in this realm of gratitude.” This realm of gratitude is our life. This is the true essence of Namo Amida Butsu. Namo Amida Butsu is more then a tip of the hat to Amida Buddha. “Namo” is to take refuge in the awe inspiring wonder of Life itself. In Japanese there is a word called “Tokimeku or Tokimeki” which is a fluttering of the heart. Marie Kondo’s translator translated this fluttering of the heart, “to spark joy”. To spark joy within in our hearts is to experience gratitude. I’m not sure if our Gomonshu Kojun Ohtani used the word “Tokimeki” in his New Year’s greeting, when he says, “live each day to the utmost, having that joy and sensation in our hearts as the basis of our life.” However, I feel it is very much the same idea as Marie Kondo’s “sparking joy”.
There are differences in religions and even the various sects of Buddhism. Some people want to make all forms of religion and Buddhism to be the same. I am not one of those believers. I do encourage one to find the similarities between our religion and those of others. This is to see the shared humanity of us all. Theravada Buddhism, such as those found in Southeast and Tibetan Buddhism, is very different than Jodo Shinshu (Mahayana), just as no Catholic or Jew, would say their religion is the same as the Mormon religion. However, there has been an effort to flatten the message and meaning of Jodo Shinshu, to be like other American religions. A number of our Bishops of the Buddhist Churches of America (BCA) have said things such as Jodo Shinshu will become a major religion of the United States and the World. I sincerely doubt that. It isn’t something I even hope for. My work as a Kaikyoshi is not to work to spread Buddhism as a Christian or Mormon missionary tries to spread the “good news” of Christ’s message to the entire World. I do not believe trying to force my religion or culture on other cultures, should be my business. However, this does not mean, I should not work towards equality for all people regardless of race or religion.
Within the Christian ideals of Social Justice, it is a foundational aspect of their teaching, to overturn and change society. Jesus Christ’s life was all about changing the society he lived in. For example in John 2:13-16 it says: “And making a whip of cords, he drove them all out of the temple, with the sheep and the oxen. And he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, “Take those things away; do not make my Father’s house a house of trade.” This is ironic, but evidence of how our current so called “Christian” politicians have no idea of their own religious teaching. The Neo liberalism of Reagonomics are changing churches into houses of trade. The conservative political agenda is to take away as much government involvement in our lives and let the free market reign. The social nets established from the second World War until now, Social Security, Welfare, Environmental protections, etc. are slowly being whittled away. I have spoken a little about the coopting of Buddhist ideas by corporate America mindset, as one author called it, “McMindfulness”. Even our Buddhist Churches of America working got a copyright for our symbol, the wisteria crest “ sagarifuji” as though we own it! I can’t imagine any Christian church trying to copyright the cross. However, the point I wanted to make in this article was not about the business of religion, but how Jodo Shinshu does support social justice, but not in the same way as Christianity.
Traditionally Buddhism was a religion in which a person left the life of “Householder” to live a monastic life. Shakyamuni Buddha even left his wife and son in search of the way. To be a Buddhist, although it was not called Buddhism, was to leave your home and family. This is what we now call “Theravada” Buddhism. “Thera”refers to the monks or elders and “vada” is teaching. In the past, it was also called “Hinayana” meaning smaller vehicle. This was to differentiate between the “Mahayana” (Larger vehicle) schools of Buddhism which Jodo Shinshu is a part of. It was said that using the word Hinayana in relation to Mahayana was discriminatory, implying “Size does matters”! However, the meaning of these words was in relation towards the doctrines of both. Theravada is for the person who has left the life of a householder to follow the path. One person leaves their previous life to become a monk or nun. Mahayana is concerned with a larger group, all of humanity. A larger vehicle to move all of humanity across the ocean of birth and death, to the other shore.
Mahayana Buddhism’s ideal if the Bodhisattvha. A Bodhisattvha is an individual that has developed a mind to become a Buddha for the benefit of all. In Jodo Shinshu we refer to this as “Shinjin”. In some forms of Buddhism, this is the Bodhicitta (Buddha-nature) aspirational development. In Jodo Shinshu this Bodhicitta (Buddha Nature) is not something I created or developed but it is Amida Buddha’s mind becoming a part of mind. Buddha Nature as we are diamonds in the rough is not the Jodo Shinshu view of Buddha Nature. With the Bodhisattvhahood as the ideal in Mahayana, namely I will not gain enlightenment until all are also enlightened. A Bodhisattvha sacrifices their own full enlightenment to help all sentient beings gain enlightenment. That is why the teachings of the four virtues called “Brahmavihara” were taught. These four virtues are Loving-kindness (Metta), Compassion (Karuna), empathetic joy (Mudita) and equanimity (Upekkha).
It is from this natural progression of Brahmavihara, where social justice from a Buddhist perspective arises. As Brahmavihara and gratitude form, so does the desire for Social Justice in our lives.
A simple explanation is that Amida Buddha’s heart and mind become one with our heart and mind. We are able to see how I am connected to all things. With this understanding I realize how grateful I am for my life and this gratitude sparks the sense of joy and sensation in our hearts (Tokimeku) and our gratitude is expressed in working for social justice, a part of enlightenment for all. It is my personal aspiration that we can all work for social justice, to express gratitude for this life I have received. Namo Amida Butsu.
~J.K. Hirano