reFlections the true Way to liberation by nichiko niwano

Nichiko Niwano is president of When we are aware of the happiness we enjoy, and give Rissho Kosei-kai and a president of thanks for it, our awareness of the bounty of blessings the World Conference of Religions we receive is itself a true path to liberation. for Peace. He also serves as special advisor to Shinshuren (Federation of New Religious Organizations Generally speaking, when we encoun- nothing other than what directs us to of Japan). ter some diffi culty and feel worried or the basis of faith. Also, “a true way of anxious, we ask the gods and the bud- liberation” is an important part of our dhas for some kind of help, as refl ected members’ vow, demonstrating a distin- in the saying, “Any port in a storm.” guishing feature of Rissho Kosei-kai and still living beings.” Becoming awakened Regarding this matter, in chapter 16 the very spirit of the Lotus Sutra. and delusion are like two sides of the of the Lotus Sutra, “Th e Eternal Life of same coin. In other words, the Buddha the Tathagata,” Shakyamuni says: “Ever toward living and a living being are also opposite sides making this my thought: ‘How can I with gratitude of the same coin, existing as one in a make living beings / Obtain entry into single individual, and once we open our the unsurpassable Way / And quickly When we hear the phrase “recognize in eyes to this fact, then and there we fi nd accomplish embodiment as buddhas?’” Buddhism a true way of liberation,” it a way to liberation. Here, the meaning of the scripture is may seem to describe something very When we are fully aware of this fact, that the Buddha always wants to some- diffi cult, but actually the meaning can a lifestyle of wanting things—“I want how lead everyone to the Way of the be understood by anyone. this,” “I wish I had that”—changes to a Buddha, have everyone quickly reach When we are aware of the happi- lifestyle of being grateful for all things— the realm of the Buddha, and thereby ness we are already receiving, accept “Th ank you,” “It’s all thanks to you.” attain true happiness. it gratefully and give thanks for it, our Shakyamuni teaches us that “In Simply put, the Buddha always wishes awareness of the bounty of blessings the world, everything does not hap- to liberate us. being bestowed upon us is itself a true pen according to our wishes.” Yet he Th ose seeking liberation may think means to liberation. also teaches us that we can exercise that when their load of suff ering is light- We learn the teaching and in the control over ourselves. Th erefore, even ened, they are being given encourage- course of practicing it, when the words though we change ourselves, we cannot ment to live. But when we look at things “thank you” and “it’s all thanks to you” make others change according to our from the perspective of the Buddha, come naturally from our lips, then we wishes. Buddhism is, aft er all, based who wishes that we all “quickly accom- are being liberated. Nevertheless, since on the realization that every one of us plish embodiment as buddhas,” sim- we human beings are apt to complain must make ourselves the light by mak- ply seeking relief from suff ering is the or grumble at something the very next ing the Dharma our light. wrong direction. day, I think it is important that we make Happiness and liberation are not far Th e reason that the Rissho Kosei- a habit of repeating our study of the away. We are already receiving so much kai Members’ Vow includes the phrase, teaching. happiness, we are already being show- “We recognize in Buddhism a true way A Zen monk once said, “Our own ered with blessings and, when we real- of liberation,” is to lead us to understand hearts are, by nature, the Buddha, and ize this in our daily lives, we see that the meaning as the liberation of oth- when we realize this, we become bud- these gift s exist in our own hearts and ers as well as ourselves, and that this is dhas; but when we are deluded, we are minds. ≥

Dharma World April–June 2012 1 apr.–June 2012 Vol. 39 Buddhist teachings on spiritual liberation

1 by Nichiko Niwano Dharma World presents Buddhism 3 Our Buddha-Nature as a practical living religion and s promotes interreligious dialogue by Norio Sakai for world peace. It espouses views that emphasize the dignity of life, 4 How Buddhist Practice seeks to rediscover our inner nature Grounds Social Action and bring our lives more in accord in a Secular World with it, and investigates causes of by John Makransky how religious principles help solve 8 problems in daily life and how the the Great Liberation: least application of such principles e Long and Short of Karmic R/Evolution around us. It seeks to demonstrate truths that are fundamental to all by Mark Unno religions, truths on which all people 12 What’s Wrong with Me? can act. Resolving the Lack of Self by David R. Loy Publisher: Moriyasu Okabe Executive Director: 16 Jun’ichi Nakazawa and Lotus Sutra Faith in Two Stories by Kenji Miyazawa Director: Kazumasa Murase by Sarah M. Strong Editor: Kazumasa Osaka Editorial Advisors: 21 An Answer to “What Can I Do Right Now?” Miriam Levering, Gene Reeves, by Hitoshi Jin Yoshiaki Sanada, 24 Spiritual Liberation in Contemporary Society by Yifa Michio T. Shinozaki Copy Editors: 27 Japanese Buddhist Responses to the Earthquake and Tsunami William Feuillan, Gary Hoiby, by Miriam Levering DeAnna Satre, Catherine Szolga 32 Learning the Truth through Repetition

Katsuyuki Kikuchi, Ryuichi Kaneko, by Ryojun Shionuma Satoe Izawa 34 Natural Disasters and Religion: In Search of an Alternative Kazuyo Okazaki Way of Life by Ahangamage Tudor Ariyaratne Layout and Design: Abinitio Design 38 Telling the Rest of My Story by Nikkyo Niwano

(Satori no Mado) at the temple 40 Social Reform Based on Buddhist Insight—Examining Western Values Genkoan in Kyoto. Photo: PIXTA. Photoshop work by THE THREEFOLD LOTUS SUTRA: A MODERN COMMENTARY Abinitio Design. 44 w

Dharma World is published quarterly by Kosei Publishing Company, 2-7-1 Wada, Suginami-ku, Tokyo 166-8535. E-mail: [email protected]. Copyright © 2012 by Kosei Publishing Company. All rights reserved. Printed in Japan by Komiyama Printing Company. Change of Address: Please provide both old and new addresses. Six weeks’ advance notice is requested. Requests for permission to reprint all or part of any article in this issue must be made in writing to the editor of Dharma World. Buddhist Teachings on Spiritual Liberation Our Buddha-Nature Is a Seed That Grows by Norio Sakai

“Wonderful! Wonderful! All living beings the gods and the buddhas was the origi­ Norio Sakai, former chair of the Board possess the wisdom and the virtuous nal Buddhist attitude. of Trustees of Rissho Kosei-kai in sign of the Tathagata, but they do not My understanding is that true spir­ Tokyo, is a consultant to Rissho realize this because of their attachment itual liberation through Buddhism comes Kosei-kai and an international trustee to desires and illusions.” This, it is said, first by thoroughly learning the teach- of the World Conference of Religions was Shakyamuni’s first utterance after ings of the Buddha, and then by prac- for Peace. attaining enlightenment. ticing them in thought, word, and deed. Although it is possible for all liv- More specifically, one must adjust one’s happily practiced giving. He was admired ing beings to attain the same enlight- lifestyle to the Four Noble Truths and and beloved by many people. enment as did the Buddha, their minds the Eightfold Path, among other teach- When people devote themselves to are clouded by delusions, they live wrong- ings. Furthermore, so that not only you, their faith, their nature changes. They ful lives, and they suffer. Shakyamuni, but others, experience happiness, you acquire a cheerful, fully self-confident, realizing this, began a long journey of must also devote yourself to the altru- positive, and devoted nature. This shines more than forty years to liberate all liv- istic practices benefiting others centered through in their facial expressions, their ing beings. Human suffering varies in on the practice of giving, which is one words, and their actions, and their days many ways, as do individuals’ capaci- of the Six Perfections. It is through this change to a life of completeness. Relied ties to understand the teachings. If one that you will first sense the liberation that upon by people, they may be blessed tries to explain the depth of enlighten- Buddhism can bring. All the teachings with good health and income. Yet such ment without any preparation, it will not of Buddhism, including the Four Noble benefits of this world should not be the be easily understood. On the contrary, it Truths and the Six Perfections, teach us objective, since they will appear natu- might even bring on delusions and suffer- to rise above profit and loss, to be like rally as one seriously walks the path of ing. With this in mind, through instruc- the Buddha. the Dharma. tion in suitable, appropriate steps (skillful Buddhism is not just about unre- When we are blessed with material means) to liberate each and every person, warded effort, and the exact opposite things or when we have our selfish desires Shakyamuni expounded many teachings is true. Nikkyo Niwano, the founder of satisfied, we do not feel true happiness. right up to the moment of his entrance to Rissho Kosei-kai, described the primary It is when we can be helpful to others nirvana. His teachings are said to contain merit of faith in Buddhism as “having and when we can delight another per- “eighty-four thousand Dharma gates,” and been able to be confident until today son that we can deeply savor happiness. although Buddhism has a huge number without ever doubting that the Buddha That kind of action of the mind, that of sutras, all of the teachings come down always watches over everything.” buddha-nature, which is the same as to Shakyamuni’s one desire: to lead all That is why the founder was always the Buddha’s, resides within us as well. the people of the world back to their cheerful and calm. Even when he was When we become aware of our buddha- original state of buddhahood. misunderstood or underappreciated, he nature and serve others unconditionally, Religions in general, not only never wavered from a straightforward believing that the gods and the buddhas Buddhism, have a strong magical ele- approach, saying that “the countless bud- are observing us clearly, then even if our ment, and there are any number of peo- dhas and the heavenly spirits in the ten buddha-nature is as small as a seed, it ple who believe that their wishes will directions are all present among us and will grow and put forth blossoms, like come true if they chant something with know our deep devotion.” He accepted the magnanimous mind of the Buddha. all their might. I don’t think that relying and believed in everyone he met. He I believe that living like that is what the in such a way on the divine protection of took the lead in doing good deeds and spiritual liberation of Buddhism is. ≥

Dharma World April–June 2012 3 Buddhist teachings on spiritual liBeration how Buddhist practice grounds social action in a secular World by John Makransky

the kind of grounding that was accessed Although many people in our modern, secularized world in the past through the spiritual disci- have rejected religious ways of thinking or have lost touch plines of religious traditions. with spiritual resources previously available in their religious Th e longing for a more grounded traditions, they search for a deeper grounding for living and source for living and serving also mani- serving that only spiritual disciplines can provide. fests in the pressing needs that are com- monly voiced by people who work to address the suff erings of the world in all Many people today who are deeply con- structures of greed, apathy, and preju- areas of social service: the need to fi nd cerned about the world’s suff ering inhabit dice; liberates people to discover a greater a place of deep inner rest and replenish- a secularized worldview in which it is potential in themselves and others; and ment so as to heal from the dynamics assumed that religious understandings empowers wise, compassionate, and of burnout; the need for a more uncon- of salvation or spiritual liberation are creative responsiveness to the world’s ditional attitude to self and others that irrelevant to the material needs and ways needs. Th is yearning to rediscover our would sustain our service beyond “com- of thinking prevalent in our time. Such connection to the primal or uncondi- passion fatigue” and empower others people, of course, do not see religious tioned ground of our being, so as to live, to see their own potential for change; disciplines as a resource to help them act, and serve others in a more deeply the need to become more fully pres- respond to the suff ering. And although grounded way, takes expression in a host ent to those we serve to better discern moral teachings of mainstream Western of modern desires that the materialism and evoke their hidden strengths; and religious traditions today continue to of the modern world does not address: the need for the wisdom, compassion, inspire their faithful to serve others in the search for deep rest from the fre- and courage to challenge oppressive need, such traditions have largely lost neticism of modern life; the desire for a structures without losing touch with the touch with contemplative disciplines much deeper healing of body, mind, and essential humanity of everyone involved. that were earlier maintained in monas- spirit than health spas can provide; the As Mohandas Gandhi, Martin Luther tic institutions. As many members of wish to fi nd a sustaining power of love King Jr., and Th ich Nhat Hanh have mainstream religions themselves report, for self and others in a hypercompetitive taught, to bring more goodness into the modern emphasis on service to oth- world; the desire for a renewed spiritu- the world, we need to be in touch with ers in their churches and synagogues ality within or beyond mainstream reli- the deepest goodness of ourselves and can mask a lack of spiritual grounding gions; the urge to protect nature from others. To help people fi nd much more necessary for such service to realize its the predations of our own consumer- peace and well-being in their lives, we fuller potential to empower, heal, and ism; and the desire to relieve suff ering need to come from a place of deepest liberate both those who serve others and establish lasting peace and justice peace and well-being in ourselves. But and those served by them. in a world of increasing possessiveness, such a grounded way of being and serv- Yet, even as the world has become apathy, and violence. Although many ing is not accomplished just by longing increasingly secularized in its rejection or people today believe they have tran- for it. Gandhi, King, and Nhat Hanh forgetting of religious resources, people scended religious ways of thinking, and immersed themselves in disciplines of also increasingly long for what religions indeed many blame religion as a major spiritual traditions that put them in (at their best) have provided: access to cause of the world’s current problems, touch with the depth of their being, from a primal power of goodness that tran- the same people oft en long for a deeper which they could respond to others in scends the world’s limiting attitudes and grounding for their lives and actions, the depth of their being—helping many

4 Dharma World April–June 2012 senior advisor to Chökyi Nyima Rinpoche’s Centre for Buddhist Studies in Nepal, and a board member of the Society of Buddhist-Christian Studies. He is guiding meditation teacher of the Foundation for Active Compassion, a socially engaged Buddhist organization, and the author of Awakening through Love (2007). His research focuses on Indian and Tibetan Buddhist thought and practice in their relation to contemporary needs and interfaith learning.

others to see themselves as deeply wor- Buddha’s early disciples) framed samsara the bodhisattva path of the buddhas. thy and capable of great good. and nirvana as a simple dualism. In these Drawing upon a variety of developments A big challenge of our time, then, traditions, nirvana, an unconditioned in Buddhist philosophy, meditation, rit- is to find access to the primal power of (asamskrta) dimension of deepest free- ual, and cosmology, early Mahayana goodness that comes from the ground dom and peace, was said to be attained movements conceptualized the bodhi­ of our being within a secularized world through the Eightfold Path, which liber- sattva path as a synergy of practices that that largely rejects traditional religious ates people from deluded emotions and liberated persons for enlightened partic- ways of doing so. It is for this reason, karma that fuel samsara, freeing them ipation in the world rather than a final I think, that people of varying back- from the round of birth and death. To release from the world. According to grounds and diverse faiths now take become enlightened in this paradigm, these traditions, all phenomena of life increasing interest in spiritual disci- then, involved putting a stop to one’s and experience are empty of separate, plines of Buddhism. In a way, thousands participation in the conditioned world independent existence, lacking a reified, of years of Asian Buddhist history have of suffering by a decisive realization of isolated mode of existence, since they prepared Buddhism to meet the mod- the unconditioned dimension that frees arise only interdependently. Just as the ern longings and needs noted above. beings from that world. impermanence of transitory things itself Although the Buddha’s teaching has In the later centuries BCE, diverse does not change, the empty nature of been interpreted diversely in different Mahayana Buddhist movements of India things (suchness), the basic space of real- Asian cultures, early systematization of gave renewed attention to an alterna- ity that penetrates all things (dharma­ the teaching in Abhidharma traditions tive early paradigm that has taken on a dhatu) is unconditioned, unchanging. (purportedly modeled on practices of the new relevance for the world in our time: To realize the empty, unconditioned nature of this world (the nirvanic nature of samsara, or buddha-nature) was to see deeply into the world’s patterns of reification, karmic reaction, individ- ual and social suffering, liberating the bodhisattva from such patterns while empowering him or her to respond com- passionately to such patterns in others (skillful means). In other words, to real- ize the unconditioned, empty ground of being (dharmadhatu) was to be lib- erated into a power of unconditional love and compassion for the world. The bodhisattva in Asian cultures was said to draw on ritual and meditative dis- ciplines to realize the unconditional compassion and creative energy of the empty ground of his or her being, both to impart ways of enlightenment to oth- ers and to direct the power of ritual and

Dharma World April–June 2012 5 meditation to help meet deep-felt needs secularized world that has forgotten Many who attend such retreats tell of Asian peoples: for protection, healing, how to access them. me that they have found the theistic help in dying and rebirth; to avert epi- During the past ten years I have been religions in which they were brought demics, floods, famine, and pestilence; asked to teach meditation practices of up oppressive, that they have rejected to promote harmony in society and the compassion and wisdom from Tibetan religion, and that they are attracted to cosmos; to promote prosperity; to pro- Buddhism in adapted forms made newly Buddhism, in part, for its lack of the- vide ethical systems for social stability accessible for people of diverse back- istic dogmas. Many others who attend and well-being; and to support benefi- grounds and faiths. Besides offering these retreats, in contrast, are devout cial new kinds of learning in literature, such practices in Buddhist retreat set- Christians or Jews who seek from poetry, medicine, philosophy, and the tings, I have presented them in a vari- Buddhism rigorous contemplative dis- arts. Since, within the bodhisattva par- ety of secular and interfaith settings: for ciplines of a sort unavailable in their adigm, nirvana is found in the empty social workers, educators, therapists, churches and synagogues. Through such nature of all worldly phenomena, the health care givers, hospice volunteers, disciplines they hope to find an experi- bodhisattva was said to disclose bene- prison chaplains, community develop- ential encounter with the deepest reality ficial powers of nirvana for living and ment workers, and social justice activists. of their being and world (understood dying by drawing on the full range of These include people who work with at- by them as God) that would replenish human experience and learning. In this risk families and youths, addicts, pris- their spirit, strengthen their motivation, sense, Buddhist traditions have been oners, secondary and college students, and empower greater discernment for tutored for centuries by Asian societ- the mentally ill, the physically ill, the serving others in need. ies in how to reformulate teachings and dying, and those who work to protect There is a renewed yearning in our practices so as to help people of diverse people who live in oppressive condi- time to find greater access to the depth backgrounds and cultures gain access to tions and to protect the natural world. of our being, to find within us a source creative powers for good that come from Many of these people tell me they attend of profound wisdom, loving connection, the very ground of their being. such retreats because they seek, through and creative responsiveness. From my Part of the meaning of skillful means Buddhist practice, a way they can seri- Buddhist perspective, this is a yearning in bodhisattva traditions, then, is the ously consider, engage, and open to a to return to the empty ground of our ability developed through spiritual dis- deeper dimension of their being beyond experience (suchness), where all condi- ciplines to draw on the unconditioned the reactivity of everyone’s egos, to find tioned patterns of self-clinging thought (empty) ground of being for access to refuge in a more reliable and stable source and reaction are discovered to be already unconditional powers of love, com- of inspiration, inner peace, and power embraced in the primal energy of uncon- passion, energy, and creativity—the to serve others than their secular edu- ditional compassion, the energy of pri- very powers for service and action cations and socially conditioned habits mordial buddha-nature. There, all such that so many people now seek in a of reaction have permitted. patterns can be deeply healed and self-

6 Dharma World April–June 2012 released in the ground of our awareness, find new ways to help people of diverse the official’s actions without any trace of where a potential for deep inner freedom faiths and backgrounds open toward hatred for him. After years of rage and lies. This is theunconditioned (empty) that ground, they are not merely intro- blame, he felt as if he were being rein- ground of our being that makes uncon­ ducing people to Buddhist ideas but troduced, through Buddhist methods, ditional love and compassion for self implicitly reintroducing them to the to the divine unity of love and justice of and others possible. From this ground deepest source of compassionate and his Christian tradition. In another exam- can emerge a purer vision of people that creative energy that their own spiritual ple, a Jewish scholar who had attended senses their intrinsic worthiness, great and religious heritages have drawn upon. many retreats on Buddhist meditations potential, and fundamental mystery, It is for this reason, from my point of of love and wisdom introduced these beyond all the reductive labels and ide- view, that when I share Tibetan meth- practices to Jewish groups in his area. ologies of our societies. It is from this ods for people to tap the innate poten- He did so, he said, to further inform place that we can sense our underlying tial of compassion and wisdom in the and empower Jewish commitment to unity with others, commune with them ground of their experience (their bud- “repairing the world” and to help Jews in the original goodness of their being, dha-nature), people of diverse faiths experientially reengage ancient teach- listen deeply to them, and respond cre- frequently report that elements of their ings like Rabbi Akiba’s, which identi- atively and wisely with reverence. But religious formation as Christians or Jews fied love for neighbor as “the greatest to find access to such depth requires suddenly return to them—rediscovered principle of the Torah.” He had been immersion in disciplines that repeat- in light of Buddhist practice as newly returned to resources of Jewish tradi- edly turn our attention to the uncondi- meaningful and life-giving. This is not tion with new eyes through Buddhist tioned ground of the depth of our being uncommon at all. I hear from many practice, he said, and was helping other in order to help us become increasingly other Western and Asian teachers of interested Jews do the same. transparent to its qualities. Tibetan Buddhism, Zen, Pure Land, In sum, although many people in our Something analogous is posited in and other Buddhist traditions that the modern, secularized world have rejected many world religions, which teach var- same phenomenon of interreligious religious ways of thinking or have lost iously that there is, at the core of our revelation is a frequent occurrence in touch with spiritual resources previ- being, an unconditioned ground that their teaching settings as well. ously available in their religious tradi- empowers us to respond in uncondi- For example, after learning practices tions, they search for a deeper grounding tionally ethical and creative ways to adapted from Tibet to find rest in the for living and serving that only spirit­ our suffering world. The word God in unconditional compassion of the mind’s ual disciplines can provide. When we theistic traditions refers, in part, to the ultimate ground, many Christians and adapt Buddhist teaching and practice unconditioned ground of all creation Jews have told me they discover more for widening participation by people of (and thus all creativity), in light of which of the meaning of their relationship to diverse backgrounds and faiths, non- humans can find their deepest purpose God and neighbor. One young Christian religious people have the chance they as creatures in working for the benefit woman reported in her journal: “Today seek to explore more of their human of all creation. Analogously, Buddhist after meditating, I spontaneously wrote: potential for impartial compassion, traditions speak of unconditioned such- ‘If you steer from fear, and cling to no profound discernment, and creative ness, buddha-nature, dharmakaya as thing, you’ll find freedom to give and joy responsiveness to the world’s needs. that which empowers us to realize our to sing. You’ll know who you are, held And devout people of non-Buddhist lives as finite expressions of an infinite from above; you’ll know the Truth that faiths can experientially rediscover, in reality of wisdom and compassion— God Is. . . . You’ll know God is Love.” An light of their Buddhist practice, a life- fullest enlightenment. As a Buddhist older Catholic man told me of his long giving potential and depth in their own teacher in frequent interaction with anger at a local church official who had traditions that was previously unavail- religious Christians and Jews involved been accused of allowing child abuse able to them. When such people speak in social service, as well as with com- to occur on his watch. After immers- from a place of fresh awakening (through mitted atheists, it seems clear to me ing in practices of compassion and pri- Buddhist practice) to elements of their (as a Buddhist) that they are searching mal awareness adapted from Tibet, he non-Buddhist faiths, they point out to for the unconditioned ground of their reported that, to his amazement, he us, as Buddhists, ways that the creative, being to empower a more unconditional found himself holding the same official liberating potential of our own tradition attitude of love and responsiveness for and all others involved in the situation (as in past centuries) is opening peo- themselves and others. For this rea- in an unconditional wish of compas- ple’s hearts anew, transforming their son, I believe, when Buddhist teachers sion that had the power to challenge lives and their world. ≥

Dharma World April–June 2012 7 Buddhist teachings on spiritual liBeration the great hesitation and the great liberation: the long and short of Karmic r/evolution by Mark unno

Each of us individually and all of us collectively are responsible for the diffi culties our species faces. That we are in this together, that we vow to take this journey together, not blaming one another but, rather, embracing our collective karmic responsibility, with a long view to its positive outcome, may be one way to approach the path to our liberation.

Historically, Buddhism has been a reli- to reexamine what liberation signi- and Internet age has become the most gion of liberation, but liberation is an fi es as Buddhism continues to evolve. successful problem-solving species in English word, a translation of mokṣa, In particular, this is so because global the history of evolution, but we may which in the traditionally Buddhist society may be at a crossroads regard- be reaching the limits of this approach context has carried a distinct religious ing some of the assumptions that have to life. meaning, having to do with release from driven the development of human cul- Among the millions of species that suffering, in particular the suffering ture. It is not news to say we face many have come and gone, we have come of existence itself, defi ned as release challenges, including climate change, to dominate the earth’s resources in from the continual cycle of rebirth. peak oil, water shortages, nuclear radi- unprecedented fashion. What took Liberation in the Western context has ation fallout, overcrowding, and the the ecosystem hundreds of millions of also signifi ed release from suffering, but global fi nancial crisis. Even compared years to produce—crude oil—we have in the modern context this has often with a few decades ago, many experts likely consumed half or more within carried the connotation of liberation concur that the challenges we face just a century or two. We are the larg- from social, political, and economic today are formidable. Leading organi- est force bringing accelerated changes oppression. zations, such as the Intergovernmental to the climate, and these changes are These two senses of liberation are Panel on Climate Change (IPCC), have occurring so quickly that we may not not mutually exclusive. There have delivered assessments that it is already be able to adapt to them. Is the human been Asian Buddhists who have worked too late to avoid impending drastic, species so exceptional that we can con- to liberate suffering beings from forms negative consequences of our collec- sume planetary resources to such an of worldly oppression within the frame- tive cultural actions.1 Even if we were extent and yet expect to continue on work of its traditional soteriology. In able to implement the best available our current trajectory? the modern context, Western forms of technology, it would not be enough. From a Buddhist perspective, we can social and environmental activism have Add to this the cultural and political view the current situation in terms of combined with Buddhist thought and obstacles we face, and there remains karma. Although we knew of many of practice, resulting in what is known limited hope of stemming the tide the impending problems decades ago, as Engaged Buddhism. This has led to of destructive consequences that the as a species we have failed to address the development of Buddhist move- human species has unleashed. our karmic circumstances. Whether ments to address social inequality and because of greed or ignorance, we have the creation of specifi c programs in a problem of Karma failed to act, in our own best interests such areas as Buddhist chaplaincy, or in the interests of the biosphere. hospice, and the empowerment of The modern mind-set is a problem-solv- Buddhist conceptions of karma suggest Buddhist nuns. ing one. In many ways, the human spe- that there are possibilities for refram- Now may be an opportune moment cies in our technological, information, ing our dilemma.

8 Dharma World April–June 2012 Mark Unno received his PhD from Stanford University and is Associate Professor of Japanese Buddhism in the Department of Religious Studies at the University of Oregon. His research is in classical Japanese Buddhism, in particular key practices in Shin Buddhism, Shingon, and Zen. He also works in the areas of comparative religious thought, Buddhism and psychotherapy, and interreligious dialogue. He is the author of Shingon Refractions: Myōe and the Mantra of Light (2004), the editor of Buddhism and Psychotherapy Across Cultures (2006), as well as a writer and translator of articles in the foregoing fields.

Time and Karmic (3) Although there are ups and downs, term awakening can have a salutary effect the predominant tone of Western his- on present awareness: all karmic actions Evolution: tory is that there is real progress, in still matter; no matter what one does, The Long View technology, economic prosperity, and actions still carry consequences. Good When we consider the history of social equality. actions beget positive results; destruc- Buddhist thought, the current turn of Buddhist views of time, especially tive actions beget suffering. However, events is not entirely unexpected. Both as found in East Asian Mahayana, tend one cannot predict when these conse- in the early teachings of the Nikaya lit- to differ dramatically. (1) It is per- quences will result. They could occur erature2 and in the later Mahayana, the ceived that time is illusory, a human within one lifetime, or they could take predominant theme is of karmic decline construct, and therefore not fixed but many lifetimes. over time, not progress. This stands in fluid. (2) In the long view, time is gen- One might suppose that since all contrast to the modern Western view erally described in cyclical terms, so beings inevitably attain enlightenment, of history, which has generally been that events in time have a repetitive, one can do anything one wants. Yet any- progressive. The current crises appear rather than unique, character. (3) In one with a conscience surely wants to to be overwhelming because they raise the current phase of time, we are in a do good and wants one’s efforts to make serious questions about our progres- period of karmic decline. References a difference. For most people, conse- sive expectations that we will always be to karmic decline begin with the early quences do matter. Ultimately, expand- able to create a better world for future Nikaya literature and become formal- ing the scope of the consequences of generations. Thus, the Buddhist view ized in the later Mahayana Buddhist one’s actions into future lifetimes, out of decline may be easier to reconcile notion of the Three Dharma Ages:3 the to a cosmic scale, makes one realize with current trends in such areas as period of the True Dharma, followed that the worthiness of the action itself climate change and resource deple- by the Semblance Dharma, and then is what matters, not the expectation tion. Yet, how can Buddhists remain the Final Dharma (Ch., mofa; Jpn., for an immediate result. Because one optimistic if their dominant narra- mappō), in which there is not even cannot control when the consequences tive has been one of continual kar- the semblance of proper practice. In will bear fruit, one can focus only on mic decline? this Final Age, there is corruption in the quality of the action and the atten- In order to answer this question, it Buddhist institutions, social disor- tion one gives it in the present moment. is necessary to understand the assump- der, and even disruptions in climate, Results do matter, but they will take care tions behind the modern Western view all caused by human folly and excess. of themselves. of time, that time is (1) real, (2) lin- Exceptional individuals may be quite ear, and (3) progressive. (1) Time, and enlightened; it is the collective karma The Buddha: in particular history, for the modern of the species that dooms it to self- The Great Hesitation consciousness is imbued with a sense destruction.4 of ontological reality: historical events In Buddhism the long view of human and Karmic Revolution really happen in a permanent way, so karmic evolution is positive, since all The view of human karmic limitations that once something happens, it is a beings eventually attain buddhahood, in the present that complements the fact that cannot be undone. (2) Time having exhausted the karmic inertia of long view of karmic consequences is linear, so that once something hap- rebirth, but this long view is potentially became formalized in the theory of pens, it becomes a permanent part of cosmic in scale. This combination of the Three Dharma Ages, but precursors the past, upon which the future is built. shorter-term karmic decline but longer- can be seen in the earliest history of

Dharma World April–June 2012 9 Buddhism, beginning with the Buddha dependent co-arising are hard to see. follow and the eventual decline of the himself. One of the most intriguing . . . if others would not understand sangha and society. Nevertheless, moments occurred immediately after me, that would be . . . troublesome what began as a moment of Great his enlightenment, as the Awakened for me.” On the other, the Buddha’s Hesitation became the moment of One contemplated his future direction. awareness of karmic limitations may Karmic Revolution, the Turning of When, after six long years in search of have been inseparable from his sense the Wheel of the Dharma, in which enlightenment, Siddhartha Gautama of karmic responsibility. The deeper he the Buddha took the long view, the awoke from his meditation under the became aware of others’ and his own cosmic view, of his karmic responsi- Bodhi tree and became Śākyamuni attachments and ignorance, the more bility and of the fact that each karmic Buddha, his first impulse was not to go he became aware of his responsibility action, however great or small, would out and share his realization of liber- for liberating all beings. Finally, he bear the stamp of his commitment to ation. Rather, his initial response was made the determination to go forth help liberate all sentient beings. to remain silent, living out his days as and teach, taking cosmic responsibil- a wandering mendicant, having bro- ity for the unending chain of karmic Bodhisattva Devadatta ken the bonds of attachment to a self consequences. he discovered never existed in the first The concerns he expressed in his The figure of Devadatta, the Buddha’s evil place. According to the account found moment of great hesitation turned out cousin, became emblematic in Mahayana in the Nikaya literature, to be prescient. As the sangha grew Buddhism of the sense that the kar- and the Buddha continued to teach, he mic chain of cause and effect ultimately when the Blessed One was newly faced many difficulties. He witnessed includes everyone, that one’s own lib- Self-awakened . . . this line of think- the invasion of his father’s kingdom by eration is inseparable from that of all ing arose in his awareness: “This the larger, neighboring Kosala king- others. For example, in the Lotus Sutra, Dhamma that I have attained is deep, dom. At first the Buddha was successful Devadatta appears as a holy seer who hard to see, hard to realize, peaceful, in peaceably turning back the Kosala becomes a bodhisattva. The Buddha refined, beyond the scope of conjec- army, but the army returned repeat- expounds: ture, subtle, to-be-experienced by the edly, and eventually it would not be wise. . . . For a generation delighting denied.6 Within the sangha, his own Throughout those many eons I was a in attachment, . . . this/that condi- cousin Devadatta plotted to usurp the king who vowed to seek unexcelled tionality and dependent­ co-arising Buddha’s authority and to steal away awakening. . . . are hard to see. This state, too, is his monks. Then a seer came to the king hard to see: the resolution of all fab- Of course, the Kosala army’s aggres- and said: “I have a [Mahayana] rications, . . . the ending of craving; sion was not his fault; neither were his sutra named the Lotus Flower of dispassion; cessation; Unbinding. cousin’s jealousy and ambition. Yet, the Wonderful Dharma. If you will And if I were to teach the Dhamma one could say, the Buddha saw them obey me, I will explain it for you.” and if others would not understand as belonging within the larger circle Hearing what the seer said, the king me, that would be tiresome for me, of his karmic responsibility. If he had became ecstatic with joy. . . . troublesome for me.”5 been the perfect teacher, might he have The king at that time was me and been able to show the Kosala army the the seer was the present Devadatta. This was the moment of the Buddha’s meaninglessness of their aggression? If Because Devadatta was a good friend Great Hesitation immediately following he had been a truly great teacher, might to me I was able to become fully his Great Awakening, which, if he had he have been able to diffuse Devadatta’s developed in the six transcendental remained there, would have resulted jealousy and lead him to enlightenment? practices, in kindness, compassion, in a world without Buddhism. This If indeed the Buddha had his karmic joy, and impartiality. . . . That I have hesitation can be seen in terms of his limitations as a teacher, then how much attained impartial, proper awakening karmic awareness. On the one hand, more so the sangha as a whole as it grew and saved many of the living is due he may have understood the karmic larger, more complex, composed of indi- to my good friend Devadatta.7 limitations of his circumstances, the viduals with varying degrees of spirit­ inability of those he would teach as ual maturity. If we read this account of Devadatta well as his own inability to lead them: Perhaps the Buddha, in the moment as the Buddha’s teacher or bodhisattva “For a generation delighting in attach- of his awakening, had already antici- and reflect on the earlier Nikaya account, ment, . . . this/that conditionality and pated the potential troubles that would we might say that in the moment of the

10 Dharma World April–June 2012 Buddha’s karmic revolution, in his com- Devadatta is said to act out of “self- Today, many of us take for granted mitment to the Turning of the Wheel less love.” the use of smartphones, the wireless of the Dharma, deep down he vowed The moment of karmic revolution Internet, and all of our other conve- to follow his cousin until he could see is the moment in which the separation nience appliances as if we had always his cousin’s karma as his own, such that between the Awakened One and the evil had them. But really, they are recent the Buddha’s true liberation could not cousin is dissolved in the mutual embrace inventions, as is the human species occur without Devadatta’s. At a prac- of karmic responsibility, in which one itself, and our time on this planet may tical level, it would not do to condone is able to take the long view of karmic be briefer than we think. Our existence Devadatta’s insurrection, for the sake evolution that renders meaningful each within the great life of this planet and of either the sangha or Devadatta. At act of karmic responsibility and its last- the vast arc of the universe is but a the level of religious awareness, how- ing consequences. Good deeds will not blink of an eye. What will we do with ever, to simply treat Devadatta as evil go wasted, destructive action will inev- our moment as homo sapiens, within (and the Buddha as good) would be to itably bear consequences. the larger scope of our karmic trajec- fail to see the deep karmic intertwin- In terms of the great challenges of tory? ≥ ings between the Buddha’s own life and our day, each of us individually and all his cousin’s. of us collectively are responsible for Notes Similarly, Shinran, the Japanese Pure the difficulties our species faces. That 1. IPCC, http://www.ipcc.ch Land teacher, interpreting the story of we are in this together, that we vow to /publications_and_data/ar4/syr/en Devadatta, states in the preface to his take this journey together, not blaming /spm.html, accessed January 8, 2012. major work, the Kyōgyōshinshō: one another but, rather, embracing our 2. Samyutta Nikaya: An Anthology by M. O’C. Walshe, SN 16.13, http://www collective karmic responsibility, with a .accesstoinsight.org/lib/authors/walshe I reflect within myself: The univer- long view to its positive outcome, may /wheel318.html#passage-23, accessed sal Vow difficult to fathom is indeed be one way to approach the path to our January 7, 2012. a great vessel bearing us across the liberation. 3. See, for example, D. M. Brown and ocean difficult to cross. . . . Thus . . . I. Ishida, trans., The Future and the Past: when conditions for the teaching of A Translation and Study of the Gukanshō, Conclusion an Interpretative History of Japan birth in the Pure Land had matured, Written in 1219 (Berkeley: University of Devadatta provoked Ajātaśatru to According to the Buddhist view pre- California Press, 1979). commit grave crimes. And when sented here, which is only one of many 4. It is not only Buddhism that takes the opportunity arose for explain- possibilities, we cannot “fix” the world a declining view of time. Many other ing the pure act by which birth is or “save” the planet any more than we Asian religions, including Hinduism, Confucianism, and Daoism, take a settled, Śākyamuni led Vaidehī to can save ourselves from our collective similar view, harkening back to a select the land of peace. In their self- folly. Rather, by seeing through the illu- Golden Age in the past and describing a less love, these incarnated ones— sion of a separate world in need of fix- trajectory of spiritual and social decline Devadatta, Ajātaśatru, Vaidehī—all ing to a world beyond the categories thereafter. aspired to save the multitudes of that separate ourselves from others, 5. Thanissaro Bhikkhu, trans., beings from pain and affliction, we may be able, each in our own small “Ayacana Sutta,” Samyutta Nikaya 6.1, http://www.accesstoinsight.org/tipitaka and in his compassion, Śākyamuni way, to attend to each being and situa- /sn/sn06/sn06.001.than.html, accessed . . . sought indeed to bless those tion within the great circle of our kar- January 7, 2012. committing the five grave offenses, mic responsibility. That does not mean 6. D. D. Kosambi, The Culture and . . . and those lacking the seed of abandoning our efforts to contribute to Civilisation of Ancient India in Historical Buddhahood.8 a world in need or going back to a tra- Outline (New Delhi: Vikas Publishing House, 1988), 128–29. ditional view of Buddhism that refuses 7. Gene Reeves, trans., The Lotus Like the rendering of Devadatta in to recognize the suffering in this world. Sutra: A Contemporary Translation of the Lotus Sutra, the Buddha’s cousin Whether one takes a more traditional a Buddhist Classic (Boston: Wisdom appears to Shinran against the cos- approach or one like that of Engaged Publications, 2008), 247–49. mic background of the Buddha’s kar- Buddhism, this essay simply aims to 8. Dennis Hirota et al., trans., pref- mic responsibility to “transform our stimulate reflection on what liberation ace to The True Teaching, Practice, and Realization of the Pure Land Way, in vol. evil into virtue” of those “lacking the might mean in light of the Buddha’s 1 of The Collected Works of Shinran seed of Buddhahood.” As a teacher who Great Hesitation and of the long and (Kyoto: Hongwanji International Center, brings this lesson to sentient beings, the short of karmic r/evolution. 1997), 3.

Dharma World April–June 2012 11 Buddhist teachings on spiritual liBeration What’s Wrong with Me? resolving the Lack of self by david r. loy

fundamental anxiety. Ironically, the Our emptiness has two sides: the negative, problematic problem and its solution both depend aspect is a sense of lack. The other aspect is being open upon the same fact: a constructed sense to, and an expression of, something more than I usually of self is not a real self. Not being a understand myself to be. real self is normally very uncomfort- able. Not being a real self is also what enables the sense of self to be decon- When I look inside and see that I am what modern psychology has discov- structed and reconstructed, which is nothing, that’s wisdom. ered, that the sense of self is a psycho­ what the Buddhist path is about. When I look outside and see that I social construct: psychological because Why is a constructed sense of self am everything, that’s love. the ego-self is a product of mental con- so uncomfortable? Th is is the crucial Between these two my life turns. ditioning, which creates habitual ways of point. “My” sense of self is not a thing —Nisargadatta thinking and acting; and social because but an ever-changing cluster of proc- as children we develop a sense of self esses, composed of mostly habitual ways What is the most important Buddhist in relation to other constructed selves, of perceiving, feeling, thinking, acting, teaching for us today? I believe it is the usually our parents. reacting, remembering, intending, and essential connection that Buddhism Despite these similarities, Buddhism so forth. Th e way that those activities emphasizes between dukkha (suff er- diff ers from most Western psychology interact with each other gives rise to ing) and the delusive sense of self. Our in two important ways. First, Buddhism the sense of being a self that is sepa- usual sense of being a separate self—the emphasizes that there is always something rate from other people and the rest of feeling that there is a “me” inside that is uncomfortable about the constructed the world. If you strip away those psy- separate from the rest of the world out­ sense of self. Traditional psychotherapy chological and physical processes— side—is not only a dangerous delusion, is usually concerned to help us become or let them fall away, which happens it is the heart of our dukkha. “well-adjusted.” Th e ego-self needs to when we meditate—it’s like peeling off Th e original Pali termdukkha is usu- be repaired so it can fi t into society and the layers of an onion. When you get to ally translated into English as “suff er- we can play our social roles better. But the end, what’s left ?Nothing . Th ere’s no ing,” but that is too narrow unless we a socially well-adjusted ego-self can hard seed or anything else at the core. understand suff ering in a very broad still be a very sick ego-self, for, as long And what’s wrong with that? Nothing. way. Th e point of dukkha is that even as one feels separate from others, there Th e basic problem is, we don’t want to those of us who are wealthy and healthy is dukkha. be nothing; we don’t like the fact that experience a basic dissatisfaction, a dis­ This suggests the other way that we lack any fi xed identity. What is, in ease, which continually festers. Th at Buddhism diff ers from modern psy- eff ect, a gaping hole at one’s core is quite we fi nd life dissatisfactory, one damn chology. Buddhism agrees that the distressing. Another way to say it is that problem aft er another, is not accidental, sense of self can be reconstructed and my nothingness means my constructed because it is the nature of an unawak- that it needs to be reconstructed, but it sense of self is not only ungrounded but ened sense of self to be bothered about emphasizes even more that the sense of ungroundable, which in turn means that something. self needs to be deconstructed to real- my self-awareness is haunted by a basic Th e claim that there is no substantial ize its true “empty,” nondwelling nature. sense of insecurity and unreality. self seems very strange and counterin- Awakening to our constructedness Intellectually, this situation is not tuitive, but today we can benefi t from is the only real solution to our most easy to understand, but I suspect that

12 Dharma World April–June 2012 David R. Loy is a professor, writer, and Zen teacher in the Sanbo Kyodan tradition of Japanese Zen Buddhism. He is a prolific author whose essays and books have been translated into many languages. His articles appear regularly in the pages of Buddhist magazines, including Tricycle, Shambhala Sun, and Buddhadharma, as well as in scholarly journals. David’s most recent book is The World Is Made of Stories (Wisdom Publications, 2010). He teaches nationally and internationally on various topics, focusing primarily on the encounter between Buddhism and modernity and what each can learn from the other.

most of us have some innate awareness experience right now: this uncomfortable that something is wrong with me is too of the problem. In fact, if our sense of sense of unreality at our core, which we vague, too amorphous. It needs to take self is truly empty in this way, we must don’t know how to deal with. Naturally more specific form if I’m to be able to have some basic awareness of this prob- enough, we learn to ignore or repress it, do something about it, and that form lem—yet it’s a very uncomfortable aware- but that doesn’t resolve the problem. The usually depends upon how I’ve been ness, because we don’t understand it or difficulty with repression is that it doesn’t socialized. For example, if I grow up in know what to do about it. I think this is work. What has been repressed returns a modern developed (or “economized”) one of the great secrets of life: each of to consciousness one way or another, society such as the United States, I am us individually experiences this sense in a disguised or distorted fashion. This likely to understand my lack as not hav- of unreality as the feeling that “some- “return of the repressed” is thus a symp­ ing enough money—regardless of how thing is wrong with me.” Growing up is tom of the original awareness that we much money I already have. learning to pretend along with everyone didn’t want to deal with. Money is important to us not only else that “I’m OK, you’re OK,” yet this Our repressed sense of unreality because we can buy almost anything with doesn’t solve the problem. We learn to returns to consciousness as the feel- it but also because it has become per- ignore it—but that feeling is still there, ing that there is something missing or haps our most important reality symbol. and we become aware of it when we’re lacking in our life. What is lacking? Money not only represents the possi- not distracted by other things. A lot of How I understand that depends upon bility of satisfying all desire, it is gen- social interaction is about reassuring the kind of person I am and the kind erally believed to be the best way to each other and ourselves that we’re all of society I live in. In itself, the sense secure oneself/one’s self—that is, to gain really okay even though inside we feel somehow that we’re not. Here another modern psychologi- cal idea is helpful: repression. Although Freud’s legacy has become quite contro- versial, his concept of repression, and “the return of the repressed,” remains very important. Repression happens when I become aware of something uncomfortable that I don’t want to deal with, so it is “pushed away” from con- sciousness. Freud believed that our main repression is sexual desires. Existential psychology shifts the focus to death: our inability to cope with mortality, the fact that our lives will come to an end and we don’t know when. Buddhism, how- ever, implies that our main repression is a little different. Fear of death focuses on what will happen in the future, while “Traditional psychotherapy is usually concerned to help us become ‘well- there is a more basic problem that we

Dharma World April–June 2012 13 a solid identity. In more religious cul- who are haunted by their own sense of tures people visit temples and churches lack, can’t really fill up our own sense of to ground themselves in a relationship lack. If you think that fame is what will with God or gods. Today we invest in make you real, you can never be famous “securities” and “trust funds” to ground enough, because no matter how famous ourselves economically. Financial insti- you might become, the sense of lack is tutions have become our most impor- still there as long as you have a sense of tant shrines. self that feels separate from other peo- But there’s a karmic rebound: the ple and the rest of the world. more we value money, the more we find This approach gives us insight into it used—and the more we use it—to karma, especially the Buddha’s revolu- evaluate ourselves. We end up being tionary understanding of karma, which manipulated by the symbol we take so emphasized the role of motivations and seriously. In this sense, the problem is intentions. If my sense of self is actually not that we are too materialistic but that composed of habitual ways of perceiv- we are not materialistic enough, because ing, feeling, thinking, and behaving, then we tend to be so preoccupied with its karma isn’t something I have, it’s what symbolism that we end up devaluing life “I” am. Just as my physical body is com- other people and also makes me feel itself. We are often infatuated less with posed of the food eaten and digested, so more separate from them. Ironically, the things money can buy than with my sense of self is composed of consis- I’m busy trying to defend and promote what those possessions say about who tent, repetitive choices, which eventu- the interests of something that doesn’t we are: we identify not so much with ally become habituated mental attitudes. exist: my self. (And because the sense of the power and comfort of an expensive People are “punished” or “rewarded” not self is not a real self, it’s always in need car as with what owning a Mercedes- so much for what they have done as for of defense and support.) Yet acting in Benz says about me. “I’m the kind of what they have become, and what we that way reinforces my delusive sense guy who drives a Mercedes. . . .” intentionally do is what makes us what of self. When I’m motivated by gener- Another example is fame. Why are we are. The most important part of the osity and loving-kindness, however, I so many people so obsessed with it self is the intentions behind what we do, can relax and open up, be less defensive. today? It makes sense as a solution to for they most affect how we experience Again, other people tend to respond in our sense of lack—to the feeling that the world and how the world experiences the same way, which in that case works I’m not real enough. If I am known by us. I change my karma by changing who to reduce dukkha for all of us. lots and lots of people, then I must be “I” am: by reconstructing my habitual Transforming our karma in this way real, right? In a world now so perme- ways of perceiving, feeling, thinking, is very important, but most fundamen- ated by print and digital images, where and behaving. The problematical moti- tally Buddhism is about awakening, the media determine what’s real, being vations that cause so much trouble for which means realizing something about anonymous sometimes feels like being me and for others—greed, ill will, and the constructedness of the sense of self nothing at all, for one’s lack of being is delusion, the three unwholesome roots and its lack of any fixed self-identity. If constantly contrasted with all of those also known as the three poisons—need changing karma involves reconstruct- real people whose pictures dominate the to be transformed into their more pos- ing the sense of self, deconstructing the screens and whose names keep appear- itive counterparts that work to reduce sense of self involves directly experienc- ing in newspapers and magazines. In dukkha: generosity, loving-kindness, ing its emptiness. Usually that void at our his book The Frenzy of Renown, Leo and wisdom. core is so uncomfortable that we try to Braudy describes “the living death of Whether or not you believe in karma evade it by identifying with something being unknown,” and he sums up the as something magical, as an objective else that (we hope) can give us stability problem well: “The essential lure of the moral law of the universe, on a more and security. Another way to say it is famous is that they are somehow more psychological level karma is about how that we keep trying to fill up that hole, real than we are and that our insubstan- habitual ways of thinking and acting yet it’s a bottomless pit. Nothing that tial physical reality needs that immor- tend to create predictable types of sit- we can ever grasp or achieve can end tal substance for support . . . because uations. If I’m motivated by greed, ill our sense of lack. it is the best, perhaps the only, way to will, and delusion, then I need to be So what happens when we don’t run be.” Yet the attention of other people, manipulative, which tends to alienate away from that hole at our core? That’s

14 Dharma World April–June 2012 what we’re doing when we meditate: we Some Buddhist sutras talk about par­ The original Buddhist term usually trans- are “letting go” of all the physical and avritti, a “turning around” that trans- lated as emptiness (Pali, shunyata) seems mental activity that distracts us from forms the festering hole at my core into to have this double-sided meaning. I our emptiness. It’s not that easy to do, a life-healing spring that flows sponta- find it suggestive that it derives from the because then one’s sense of lack (inse- neously from I know not where. Instead root shu, which means “swollen.” There curity, groundedlessness, unreality) is of being experienced as a sense of lack, is the swollenness of a blown-up balloon felt more strongly. Meditation is uncom- the empty core becomes a place where but also the swollenness of an expect- fortable, especially at the beginning, there is now awareness of something ant woman, pregnant with possibility. because in our daily lives we are used other than, greater than, my usual sense So perhaps a more accurate translation to taking evasive action. So we tend to of self. I can never grasp that “greater of shunyata is emptiness/fullness, which take evasive action when we meditate than,” I can never understand what it describes quite well the experience of too: we fantasize, get distracted, make is—and I do not need to, because “I” our own spiritual emptiness, both the plans, feel sorry for ourselves. . . . am an expression of it. My role is to problem and the solution. But if I can learn not to run away from become a better manifestation of it, To sum up, what our Buddhist prac- ≥ those uncomfortable feelings, to become with less interference from the delu- tice works to develop is a more perme- friendly with them, then something can sion of ego-self. able, less dualistic sense of self, which happen to that core. The curious thing So our emptiness has two sides: the is aware of, and comfortable with, its about “my” emptiness is that it is not negative, problematic aspect is a sense of empty constructedness. We are recon- really a problem. The problem is that lack. The other aspect is being open to, structed into less self-ish, more compas- we think it’s a problem. Our ways of try- and an expression of, something more sionate beings devoted to the welfare ing to escape it make it into a problem. than I usually understand myself to be. and awakening of everyone.

Dharma World April–June 2012 15 Buddhist teachings on spiritual liBeration the conception of suffering and lotus sutra Faith in two stories by Kenji Miyazawa by sarah M. strong

of the current heightened awareness Miyazawa’s familiarity with the Lotus Sutra and his faith in of issues of suff ering, I will focus my its saving power had a discernible infl uence on many of his examination of Lotus Sutra infl uence stories: on their imagery, expressed concepts, and on Miyazawa on two questions: (1) how emotional tonality. suff ering is viewed in these stories and what is shown—or suggested to be—the means of release from suff ering; and Th e biographical record of the poet and Powers” (Jūriki no kongōseki).3 While (2) the settings—the landscapes and storywriter Kenji Miyazawa (1896–1933) the dating of this and most of Miyazawa’s their attributes—in which characters tells us that he had a profound encoun- stories is not defi nite, it seems likely that seem able to fi nd release from suff er- ter with the Lotus Sutra in 1914 when he this narrative was written comparatively ing. I feel that paying attention to the was eighteen years old. It is said that he early in his career and near the same kinds of spaces—both natural spaces was especially moved by the sixteenth time as “Th e Shining Feet.” My inves- and spaces evocative of the sacred— chapter, “Th e Life Span of the Th us Come tigation of the infl uence of Miyazawa’s in which suff ering and release from One,” the reading of which caused his Lotus Sutra faith will focus on these suff ering occur can tell us something “body to tremble ceaselessly.”1 Beginning two narratives. about how Miyazawa perceived suf- with that initial experience, faith in the Th e devastation caused by the earth- fering in cosmological and other reli- Lotus Sutra profoundly shaped his life. quake and tsunami in northeastern Japan gious terms. Th ere are indications that Miyazawa saw in March 2011 has brought the issue of his writing as a means of propagating human suff ering to the forefront of the “the shining Feet” the faith. Nonetheless, explicit refer- consciousness of many people both in ences to the Lotus Sutra are not com- Japan and around the world. In light “Th e Shining Feet” tells the story of mon in Miyazawa’s literary works. It is two brothers, Ichirō and Narao, who mentioned with much more frequency set out from their father’s charcoal- in his letters. A few of his poems refer making hut in the mountains to walk to specifi c items in the sutra, but in his back to their home in the village and stories, perhaps the most popular part on the way encounter a violent snow- of his oeuvre, the Lotus is explicitly ref- storm that claims the life of the younger erenced in only one piece, “Th e Shining brother, Narao. Th e framing sections of Feet” (Hikari no suashi),2 where he refers the story depict the this-worldly setting to the title of the sixteenth chapter. of mountainous rural Iwate in the 1920s, Despite the absence of much explicit including the mountain hut, a snowy reference, we can argue that Miyazawa’s trail through the mountains, and a high, familiarity with the Lotus Sutra and his snowbound pass. Th e middle sections faith in its saving power had a discern- of the tale depict what appears to be an ible infl uence on many of his stories: otherworldly realm beyond death that on their imagery, expressed concepts, the two brothers enter together but from and emotional tonality. One story in which only the elder, Ichirō, returns. which I discern a probable yet inexplicit Th e world beyond death in this story Lotus infl uence is “Th e Diamonds of Ten is depicted as two strikingly diff erent

16 Dharma World April–June 2012 Sarah M. Strong is Professor of Japanese Language and Literature at Bates College, Lewiston, Maine. She received her PhD in Japanese literature from the University of Chicago. As a scholar she has focused on works that portray Japan’s natural beauty and rich ecosystems. Her studies and translations of Kenji Miyazawa’s works, including Night of the Milky Way Railway (1991) and Masterworks of Miyazawa Kenji: Poems and Fairy Tales (2002), have appeared in both the United States and Japan. Her most recent book is on Ainu oral traditions, Ainu Spirits Singing: The Living World of Chiri Yukie’s Ainu Shin’yōshū (2011).

spaces. First there is the hellish, dimly cold. His suffering elicits a response of and he does his best to shield him from lit land that is marked by a painfully concern in the other characters, most the devils’ whips. The suffering here uneven ground of thorns and agate splin- especially his older brother. Ichirō is is more intense than in the previous ters that mercilessly cut the bare feet of not able to prevent Narao’s suffering, “this-worldly” section of the story. The the two brothers and other children as but his efforts in trying to relieve it— devils here play a key role in bringing they walk. Devils (oni) are also present warming Narao’s cold chapped hands about the children’s suffering, but they in this dimly lit land. The devils yell at in his own, comforting him when he also offer indications as to why the suf- the children and lash them with whips expresses fear, wrapping Narao in his fering is happening, its ultimate cause. to force them to walk on the lacerating own cape—indicate a compassionate For instance, when a devil lashes Narao ground, thus increasing their suffering. nature. The narrative in this section when he stumbles and Ichirō then clings Second, in the world beyond death, there seems to suggest that while the suffer- to the devil’s hand, asking the devil to is a pleasant land where a radiant per- ing caused by forces of nature is daunt- whip him instead, the devil responds, son with shining bare feet is present. ing, compassion, such as that shown by “Tsumi wa kondo bakari dewa nai zo” This second otherworldly location is Ichirō, is an appropriate response. (The sin is not just of this time, I tell marked by characteristics of a buddha In the dimly lit land, Ichirō and you) (286). The devil’s gruff explana- land (buddha-kṣetra), as depicted in the Narao are in the company of other chil- tion points to sin (tsumi) and, by exten- Lotus Sutra, and includes such signifi- dren, all of whom suffer horribly from sion, the negative karma it creates, as cant attributes as being level, vast, and the cuts and whiplashes they receive. the cause of Narao’s and the others’ filled with jewels, pleasant fragrances, While Ichirō shares in the suffering of suffering. The statement that the sin is abundant light, and the presence of both Narao and the other children, his com- not “just of this time” strongly suggests celestial and enlightened beings. I will passionate response to Narao continues, that the devil sees the negative actions consider the story’s depiction of a bud- dha-land setting in more detail later, but for now it is important to note that while in this story these two areas within the world beyond death are shown to be rad- ically different, especially in terms of the presence and absence of suffering, they occupy the same spatial area. The pro- found difference in the way the world beyond death is perceived is depend­ ent on the karmic and spiritual state of the perceivers, the children, especially Ichirō (289). In the land of the living, in this story, it is the innocent figure of the younger brother, Narao, who in particular is shown to suffer. The immediate cause of Narao’s suffering lies in the unavoid- able forces of nature—wind, snow, and

Dharma World April–June 2012 17 as ones committed in other, previous one of the devils who was moving them himself. His voicing the sacred lifetimes as well as this one. In other up ahead stopped and looked around words seems to change the karmic cir- words, the devil is pointing to the ori- at Ichirō in amazement. The line of cumstances, not only of himself, but of gin of the children’s suffering inpūrva - children stopped as well. Although all the children. karma (shukugō). it was not clear why, the cracking of The rest of the story makes it clear This explanation is reinforced later the whips and the shouting voices that while Narao’s and the other chil- when Narao asks a fellow child why they ceased. A hush settled over the group. dren’s suffering came about through their have met with such hardship. When When they looked, they saw that the own actions, their suffering is relieved she responds that she does not know, edge of the dimly lit field of red agate through a power other than their own, the devil howls an explanation: “Minna had become a golden expanse, and a one readily available to all. The radiant kisamatachi no dekashita kotta” (You person, looking very tall and splen- person with shining feet—perhaps a por- all brought all of this on yourselves) did, was walking across it headed in trayal of the Buddha Śākyamuni him- (287). In this way, this section of the their direction. For some reason, they self—explains to the children: “There story locates the origin of suffering— all felt a sense of relief. (283)4 is nothing to fear. If we compare your even the suffering of young children— sins to the power of the great virtue that in the past actions of those who suffer. The “The Life Span of the Thus Come envelops this world, it is like the differ- This teaching of the root cause of suf- One” chapter teaches that the Tathāgata ence between the tiny dewdrop that fering in negative karma is a founda- (Thus Come One) Śākyamuni has been clings to the tip of a thistle thorn and tional one in Buddhism and strongly enlightened for incalculable ages, that the light of the sun” (289). The story underscored in the Lotus Sutra. his parinirvāṇa is an expedient means, does not give a clear identification of The dimly lit world is not only a and that he is and will be present in the the source of the “power of the great vir- place where past karma has effect; here, world for incalculable ages to come. It is tue that envelops this world,” but given too, Ichirō’s compassionate actions in important to note that in this scene the Miyazawa’s Lotus Sutra faith and his ear- response to Narao’s suffering appear to sacred words of this Lotus Sutra chap- lier referencing of the “Life Span of the establish the conditions for the intro- ter title do not initially appear through Thus Come One” chapter, it seems rea- duction of the source of relief from kar- Ichirō’s direct agency; rather, they “come sonable to assume that the great virtue is mic suffering. Ichirō is unflinching when to him from somewhere” as a breeze or connected to the Buddha and the marvel- whipped by a devil as he tries to shelter a scent. It is only then that Ichirō utters ous Dharma of his teaching. Soon after Narao in his arms. As the devil raises its whip to strike a second time, Ichirō asks for his brother to be spared and exposes both his arms to the whip in order to protect his brother. It is as he exposes himself to the whip a second time in order to prevent his brother’s suffering that the saving words of the title of the sixteenth chapter of the Lotus Sutra appear in the narrative. This pas- sage in chapter 16, “Nyorai Juryō Bon Dai Jūroku” (The life span of the Thus Come One) reads:

As he struggled to shield Narao, from somewhere, ever so softly, as though it were a breath of wind or perhaps a scent, Ichirō sensed this phrase. Then, somehow, it seemed that everything around him became a bit more bearable, and he tried repeating the phrase in a whisper. “Nyorai Juryō Bon.” As he spoke,

18 Dharma World April–June 2012 the person with shining feet makes this the everyday world of the living. In this land in its openness and the presence statement, he pats Narao on the head, story, then, the two realms—the world there of abundant light. The two noble and at his fragrant touch all of the chil- that is like a buddha land and the every- boys are delighted by the beauty of the dren are healed of their cuts. day world—are not explicitly depicted as Hill of Light and its gemstones but find The relief from suffering and change coterminous. The next story we will exam- it impossible to collect the gems to take in perception that occurs when the words ine, “The Diamonds of Ten Powers,” takes home. At the close of the story, a dew of the “Life Span of the Thus Come One” a different approach and closely examines falls as evening approaches. This dew, chapter are spoken and the children the interpenetration of the ideal world the Diamonds of Ten Powers, is joyously encounter the person with shining feet of the Buddha’s presence and the every- welcomed by the flowers, trees, and sky allows the children to see the place they day world. As we will see, this difference of the Hill of Light. While it is clear that are in as a buddha land. The attributes in arrangement of related cosmological these residents of the Hill of Light con- of the world they now see include a blue schemes between the two stories gives sider this dew to be far more exceptional stone surface of utter smoothness like readers an additional context for under- than any other precipitation, it appears the undisturbed surface of a lake, trees standing Miyazawa’s faith-based concep- as ordinary dew, and as it falls, the Hill of that appear to be made of precious stone, tion of suffering and its relief. Light returns to an ordinary, nonmagical colored lights, a rain of flower petals, state in which the plants are real plants, jeweled pagodas, pleasant music, and “The Diamonds of not gems, and no longer speak. At the the presence of heavenly beings (289– Ten Powers” close of the story, we hear the voices of 90). While these can be seen as attri- the king’s ministers coming in search butes of Pure Land depictions in many The setting of this fantasy story is an of the two boys while the boys them- Pure Land scriptures, they resonate well unnamed kingdom in a land with a cli- selves kneel with expressions of devo- with the passage in the “Life Span of mate and flora similar to Miyazawa’s tion at the top of the hill. the Thus Come One” chapter, which own Iwate Province: oaks and birches Its association with attributes of a depicts the buddha land that always grow in the woods; gentians, bog stars buddha land might lead us to assume that exists where the Buddha’s presence is (umebachisō), and wild roses are found the Hill of Light in its magical state is a perceived: in the grassy fields. The plot is a very place untouched by suffering or sadness, simple one. Two noble youths, a prince but that is not, in fact, the case. As the When living beings witness the end and the son of a high-ranking minister, rain stops and the sun shines brightly, of a kalpa escape the care of their guardians one a gentian, a bog star, and a wild rose all and all is consumed in a great fire, misty morning to go in search of pre- sing songs that indicate the Hill of Light this, my land, remains safe and cious stones. They seek both the ruby to be a place of either sadness or lone- tranquil, paint dish they have heard can be found liness. For example, as a breeze blows, constantly filled with heavenly and at the base of a rainbow and diamonds causing the topaz drops that have col- human beings. that they understand can be found at lected in its amazonite blooms to spill The halls and pavilions in its gar- the top of a hill. In the process of their out, the gentian sings: dens and groves search, they encounter changing con- are adorned with various kinds of ditions of precipitation, including misty The topaz dewdrops tinkle, tsaran gems. rain, a sudden downpour, sunlit rain, tsari rurin, Jeweled trees abound in flowers and hail. They also become lost as they Spilling down, they sparkle, sangu and fruit seek to find the base of the rainbows sangarin where living beings enjoy them- they see. Before long they arrive at a While dwelling on the Hill of selves at ease. magical place, the Hill of Light, which Light, The gods strike heavenly drums, is magical in the sense that its plants What could be as sad as this? (194) constantly making many kinds of and birds can talk and also in the sense music. that the precipitation there falls as gem- The two boys are puzzled that these Mandarava blossoms rain down, stones, not rain or sleet, and its plants plants find the beautiful Hill of Light to scattering over the Buddha and the are made of precious stones. As noted be a place of sadness. Their question as great assembly.5 above, plants composed of precious to why this is so is finally answered by a stones are also one of the hallmarks of song sung by all of the plants and flow- At the close of the story, Ichirō buddha-land imagery. The Hill of Light ers together, and by the wild rose, who leaves this radiant world to return to also invites the parallel with a buddha explains to the two boys that the reason

Dharma World April–June 2012 19 consumed in a great fire, / this, my land, remains safe and tranquil.” Miyazawa understands this “tranquil land” to be available to all beings. As he writes in “The Shining Feet,” those who, through the burden of bad karma, are prevented from seeing this suffering-free world can be relieved of that burden and have their eyes opened through the “power of the great virtue that envelops this world.” In this short song, as well as in the entire text of both of these sto- ries, Miyazawa seems to express both his compassion for the suffering of err- ing sentient beings in the sahā world and his faith-based understanding of that same world’s freedom from suf- fering in the merit of the Buddha and his teaching. ≥ for the sadness is that the Diamonds of The Lotus Sutra repeatedly represents Ten Powers will not be coming (196). the place of the Buddha Śākyamuni’s Notes 1. Tada’ichi Sakai, Hyōden Miyazawa It is the name for this longed-for teaching of the true Dharma as the sahā Kenji [Critical biography of Kenji nourishing dew that inserts a specifi- world, our familiar world of endurance Miyazawa] (Tokyo: Ōfūsha, 1975), 69–70. cally Buddhist set of meanings into the and suffering, but it also states that this 2. Kenji Miyazawa, “Hikari no narrative. “Ten Powers” (Jpn., jūriki; same world is the Buddha’s “safe and suashi,” in Kōhon Miyazawa Kenji zenshū Skt., daśa-bala) refers to the powers tranquil land,” a “pure land” that “is [Variorum edition of the complete works 9 of Kenji Miyazawa] (Tokyo: Chikuma of a buddha, powers that include such not destroyed.” The concluding scene Shobō, 1973), vol. 7, 270–93. Hereafter omniscient abilities as “knowing the of “The Diamonds of Ten Powers” pre­ references to page numbers for passages karmic causality at work in the lives sents readers with just such a nondu- in this text are inserted parenthetically of all beings past, present and future.”6 alistic cosmological strategy. This is after the reference. While Ten Powers is a term widely used overtly expressed when all the trees, 3. Kenji Miyazawa, “Jūriki no kongōseki,” in Kōhon Miyazawa Kenji in Buddhist scripture,7 it is also used in grasses, flowers, and even the blue sky zenshū, vol. 7, 185–99. the Lotus Sutra, where it appears three itself realize that the Diamonds of Ten 4. With a few minor changes, times. Although Ten Powers is techni- Powers will indeed come that day and this translation follows mine in Kenji cally a reference to the particular pow- joyfully sing the following song in the Miyazawa, The Shining Feet, trans. ers of a buddha, it is also used to refer traditional meter of a hymn (wasan): Sarah M. Strong (Tokyo: International to one who possesses those powers, Foundation for the Promotion of 8 Languages and Culture, 1997), n.p. that is, the Buddha himself. The dia- The flames of death and decay flare 5. Burton Watson, trans., The Lotus monds are the gift of the Buddha—the up, Sutra (New York: Columbia University Ten Powers One—falling freely on the engulfing both earth and people, Press, 1993), 230–31. Text in T 262 IX. hill and nourishing and invigorating but I make this into a tranquil 43c7–11. the plants. land, 6. Burton Watson, glossary in Watson, Lotus Sutra, 339. The story makes clear the tran- and the light fills the people full, 7. See Étienne Lamotte, trans., Le scendent, nondualistic nature of the the whole world filled with light. traité de la grande vertu de sagesse [The dewdrops/Diamonds of Ten Powers as (198) treatise on the great virtue of wisdom] both real literal moisture that does not (Louvain: Université de Louvain Institut “flash unpleasantly like ordinary dia- The first three lines of this song Orientaliste, 1970), 1505–66. monds” (196) and the life-giving gift especially closely parallel the passage 8. Hajime Nakamura, Bukkyō-go dai­ jiten [An encyclopedic dictionary of of the Buddha that both nourishes the from the sixteenth chapter of the Lotus Buddhist terms] (Tokyo: Tōkyō Shoseki, plants and makes “the apple cheeks of Sutra cited above: “When living beings 1981), 661. children shine” (197). witness the end of a kalpa / and all is 9. Watson, Lotus Sutra, 230–31.

20 Dharma World April–June 2012 Buddhist teachings on spiritual liBeration an answer to “What can i do right now?” by hitoshi Jin

Rather than cling to a particular religion’s protocols, Hitoshi Jin is executive director of the Zenseikyo Foundation for Youth and ceremonies, and doctrines, we should be like Mother Teresa Child Welfare in Tokyo, a cooperative and simply ask ourselves how we can best help entity of more than sixty Japanese the people we meet. Buddhist denominations. He is also senior research fellow at the Institute for Engaged Buddhism. He works to Th e hope to liberate others from the received training in concentrated listen- support young people who contemplate pains of birth, old age, sickness, and ing act as youth counselors, and some suicide, refuse to go to school, or have death: upon achieving enlightenment, temples cooperate with local NGOs to other problems. He has also been Shakyamuni is said to have taken this run alternative schools. involved in activities supporting the great hope to heart and set out on a It warms my heart to see a smile victims of the massive earthquake and journey of dissemination. break out on a child’s formerly expres- tsunami that struck northeastern Japan During my infancy and youth— sionless face. Th is may be because it on March 11, 2011. “birth,” according to those four stages reminds me of myself in the past. To of life—my very existence was one of care and work for others brings me new painful insecurity. I am also a person life every day. Young as I was, my feelings of insecu- who made the decision to live as a result rity and isolation led me to suff er psy- of my encounter with the teaching of a life Bereft chosomatic symptoms. Shakyamuni. of Meaning When I was ten, I was returned to my I started training for the priesthood mother and we were able to live together, at the age of thirteen. I am presently Th e pain of living. When I was only but she had also remarried. In time my active with the Zenseikyo Foundation a year old and knew nothing of such younger brother also came to live with for Youth and Child Welfare, through things, an uncle whom I loved very much us; fi ft een years had passed before we which I try to help, in the spirit of died. At only twenty-six years of age, he became able to live together as broth- Buddhism, young people with prob- chose suicide. Th e adults’ feeling of loss ers. When so much time has passed, it lems of suicide, bullying, futoko (refusal hung over us like a fog that failed to dis- is not easy to fi ll in the gaps. to go to school because of bullying, perse, and this atmosphere penetrated Now an adolescent, for a long time social anxiety, or other reasons), hikiko­ my skin. When I was six years old, my I worried myself every day thinking mori (young people who shut them- parents divorced and the family broke deeply about the question “What is selves in their rooms and refuse most up. At this time I had a younger brother the meaning of life?” Everything I did human contact), and so on. Our foun- just a year old, and he went to live with seemed empty, and I trusted neither dation cooperates with some two thou- my father and his second wife. I had just people nor society. However, under- sand Buddhist temples in Japan to hold started elementary school and was sent neath my mistrust of people and society Sunday school classes and carry out alone to live with relatives of my father lay the fear of isolation, and the tension research on the problems of youth. in Yamanashi Prefecture. between these feelings wore down my We are working in many directions to At this age I was still very much in nerves. I distanced myself even from extend a safety net for young people. need of parental aff ection, particularly my friends and for six months seques- For example, concerned people asso- from my mother, but I was suddenly sent tered myself at home in a state of acute ciated with these temples who have to live in an unfamiliar environment. social isolation.

Dharma World April–June 2012 21 What liberated me from that situ- was in fact linked with my family, with If I were asked whether or not I ation was an encounter with a certain other people—in fact, with all the peo- understood Shakyamuni’s teaching by book by Masahiro Mita, a winner of the ple of the world, all mutually having going to India, I would have to say I Naoki Prize (a semiannual Japanese lit- effects on one another. When I realized returned to Japan still without having erary prize). In this book, he looks back that I was living in a network of bonds done so. Most of the Buddhism being on his own troubled adolescence and that further linked me to greater beings taught in India has long since been describes the world opened to him by the beyond the human realm, such as the Hinduized, and the bits of Theravada teaching of Shakyamuni. In this book I gods and the buddhas, and that I was teaching that remain have been secular- read that Shakyamuni affirmed our sol- being protected by my many ancestors, ized. Confrontational tensions among itary existence, saying, “You must walk I was enveloped in a feeling of security. India’s various religions are high, and just the Way by yourself.” My thoughts turned A person with these thoughts may not walking through a dangerous zone in a more and more toward Buddhism and be experiencing pure Buddhism, but for priest’s robe could easily invite injury. the teaching of Shakyamuni. me at about twenty years of age, they The chaotic state of modern India sur- allowed me to recognize the pain that passed the understanding of the youth A Ray of Hope comes from seeing the world as fixed, I was at that time. when in fact it is constantly changing, When I was on the verge of losing An undeniable change in my spirit was and to experience the warm currents of my motivation for further study, my effected by Buddhism’s concepts of tran- feeling flowing through the network of younger brother died of a drug over- sience and dependent origination. Simply dependent origination. dose. His death might even be called a put, these concepts teach that there is In my quest to understand suicide. He was twenty-seven years old. nothing fixed in this world but that Shakyamuni’s teaching and read the On top of that, my stepfather suddenly all things are constantly changing. All original texts of the sutras, I learned fell ill and after a while passed away. things ceaselessly change because they Sanskrit and Pali and studied abroad My brother’s death in particular was are linked interdependently and affect at a graduate school in Benares, India. a shock. I felt as if he had taken away the one another. Without studying the original texts, and suicide contemplation that had remained Even though I had felt that my fam- without perceiving with my own senses in my heart since infancy by substitut- ily bonds had been severed and I was the natural features and cultural cli- ing his own self-caused death. Seeing alone in the world, I realized that this mate of the country where Shakyamuni my mother now left alone brought me situation itself was changing. I realized lived, I could not correctly understand to the realization that my own position that through dependent origination I his teaching. Or so I thought. in life had changed. The time to seek

22 Dharma World April–June 2012 areas to support victims with care for both body and soul. We have worked to improve living conditions at tempo- rary housing facilities and hope to con- tinue our ongoing efforts to secure a happy future for children from the areas affected by the accident at the Fukushima Daiichi Nuclear Power Plant. For exam- ple, we have been working with mothers to find Buddhist temples to which they can be evacuated away from the disas- ter zone in order to protect their small children from radiation exposure. Also, I feel we have a role to play as Buddhists in communicating the true meaning of life to people living now as well as to the generations yet to be born, which I trust will constitute memorial services for those who lost their lives. for myself alone the answer that would do for myself. And because everything In present-day Japan there is a pow- bring liberation had now ended. is transient, I do not think much about erful trend toward judging one’s happi- Until then, I had been seeking my tomorrow but on each and every day try ness by measuring one’s economic wealth own liberation in religion, but because I to be flexible in responding to the ques- and comparative advantage over oth- had continued to seek it outside myself, tion, “What can I do right now?” ers in aptitudes and abilities. We need I was unable to find satisfaction. In fact, to create a society where a person can the important thing was what and how Creating a Society more easily choose a way of life that is I myself believed and lived. Because Where We Feel rooted in spirituality and affirms the I happened to encounter Buddhism, value of thinking about what consti- that is where my faith found refuge, Truly Happy tutes true human happiness as a part but I think the same truth can also be The disastrous earthquake and tsunami of everyday life. Our role as Buddhists found in Christianity and Islam. All that occurred in Japan in March 2011 should be to create the motivation for religions teach the way of life that can claimed nearly twenty thousand lives and that shift within society. I feel this would make people truly happy. That “truly” left a great many more people without be the true way to remember and pray is the important part. Rather than cling homes or jobs. Since then our founda- for the many people who lost their lives to a particular religion’s protocols, cer- tion has actively worked in the disaster in the disaster. ≥ emonies, and doctrines, we should be like Mother Teresa and simply ask our- selves how we can best help the people we meet. As a Buddhist priest, I decided to pour my energies into grass-roots volunteer activities. However, I suppose I must be by nature rather inept. While throwing myself into volunteer work, I failed to realize how tired I was becoming and five years ago experienced burnout. With that, I learned the lesson that I must care for myself while also caring for others. The self and others are one and the same, and I now try not to for- get that what I am doing for others I also

Dharma World April–June 2012 23 Buddhist teachings on spiritual liBeration spiritual liberation in contemporary society by Yifa

bring only a few moments of sensual Seeking spiritual liberation in modern times does not require pleasure? We are represented by the isolating oneself from society. . . . The whole world and our clothes we wear, the car we drive, the society are the arena for Buddhist practice. house we live in, and the friends we associate with. But what represents who we really are? In Buddhist teaching, there are three a Shanghainese, proudly told me that Th ere is a Zen story shared within poisons that lead to all the suffering Shanghai was a hub for all the world’s monasteries about a Zen monk who of all sentient beings: greed, hatred, brand names. I have started to be con- was denied entrance to a banquet held and ignorance. When we reflect on cerned for the people here, especially by a warlord. He was permitted to what challenges and crises we face in in the low-income class, who face so enter only aft er he changed into lavish the twenty-first century, this teach- much consumer temptation. All the clothes. During the banquet, the Zen ing is never too old and is still true billboards show young men and women monk put some of the delicious food for our times. The expansion of con- with pretty faces, and most of them are into the sleeves of his robe. Th e war- sumerism to every corner of the world Westerners. lord asked, “Why are you feeding the reflects people’s craving for the mate- China is a new market for the world, food to your clothes?” Th e Zen monk rial rather than the spiritual. The con- and people there have the right to enjoy replied, “It is obvious that what people flict between Islamic terrorists and the advanced consumer culture just notice is what kind of clothes I wear, the Western world has invited a series as people in the rest of the world do. not who I am.” of antiterrorist movements. The dra- However, I still lament that the streets Is not this the cause of the expan- matic climate changes that threaten in business districts are bombarded by sion of consumerism? People neglect the destruction of the ecosystem are brand-name shops and stores and that what is inside a person and focus on due to human ignorance and greed as the terminals of all the airports that I what a person wears or possesses. The well. For all Buddhists, “to blow out” frequent look the same. Nowadays we more we possess, the higher our social the flame of desire, hatred, and igno- cannot even tell which city we arrive status. But this is misleading, because rance is the goal of liberation—to attain in or depart from because the termi- the more possessions we have, the more nirvana. Nirvana does not mean death nals are all full of the same brand-name burdens we put on ourselves and, more but the diminution of the three poi- shops. important, on the earth. Reflecting on sons, even when one is still alive here The introduction of commercialism the transitoriness of the sensual pleas- on earth. changes the concepts of social value ures that material things can bring, is it and the life goals to be pursued by the worthy of us to devote our entire life to liberation from the younger generation. Commercialism this pursuit or to sacrifi ce the lives of desire for Material has little to do with their own culture other sentient beings to it? Unless desire and tradition but, rather, represents is restrained, craving and greed can be goods and Vanity: Western materialism. The goal for the like a bottomless well. However, the sat- anticonsumerism youth of today is to strive to carry a isfaction gained from material things is In Shanghai, China, on December 23, Louis Vuitton bag, to drive a BMW, and only temporary. From a Buddhist point 2011, walking along Nanjing West to live in a mansion with a swimming of view, our mind is the real treasure, Road, I passed by brand-name shops pool. Is it not sad to set a life goal for boundless and unlimited. People for- and stores, one aft er another. My friend, materials things like these, which may get to pursue the inner elements that

24 Dharma World April–June 2012 Venerable Dr. Yifa is a Taiwanese Buddhist nun, scholar, and writer. She was ordained by the Fo Guang Shan Buddhist Order in 1979. She has a PhD in religious studies from Yale University and has served as a department head and dean of the University of the West, Rosemead, California. Yifa has participated in many interfaith dialogues and has contributed to UNESCO in Europe’s Universal Ethics Project and to UNICEF South Asia’s Safe Motherhood Project. In 2003 the United Nations presented her its Outstanding Women in Buddhism Award. She is the founder and director of Woodenfish Project, which creates many cultural exchange programs between the East and the West for college students and scholars.

really represent who they are, such as crashed into the Pentagon, and another more punishment as justice. Violent humility and compassion, and these went down in Pennsylvania.) There is no actions invite violent reactions. But true things are what can raise the value of better demonstration of impermanence justice is not about punishment; it is our society and ourselves. How do we than the collapse of the Twin Towers. about being aware of cause and effect. stop pursuing external material things The experience of watching them fall, Each happening is definitely not an to satisfy our wants and turn to seek and the video recordings of this that we isolated event. To put this more accu- the treasures that are inside, which often saw afterward, seemed unreal, like rately, all events are interconnected. In we need? something in a movie. the sphere of time, one event happens In the Platform Sutra, described by The attacks of that day continued the after another event; they are connected Sixth Patriarch Huineng, we learn that offensive actions between the United in causality. Each happening is caused our inner nature is more important than States and the Islamic terror organi- by the previous one and will affect the the material things in the world out- zations, which go back more than two future one. In the sphere of space, our side us because decades, but these destructive actions life is no longer functioning regionally are more accurately described as the but globally. Even if you do not live The Essence of Mind is originally results of human passion for hatred and in the United States, your life is still pure; revenge than a desire for justice. On affected by the results of September The Essence of Mind originally nei- May 2, 2011, U.S. Navy SEALs hunted 11—the increased security at airports, ther arises nor is annihilated; down and killed Osama Bin Laden. In terror activity, militarism, and decreas- The Essence of Mind is originally all of these actions, both sides, al-Qaeda ing civil liberties, for instance. fulfilled; and the United States, have claimed The issue of the confrontation The Essence of Mind is originally their actions were taken in the pursuit between Israel and the Islamic world imperturbable; of justice. in the Middle East is like a time bomb The Essence of Mind embodies all Right after the events of September that could explode anytime and destroy the dharmas. 11, I wrote a book entitled Safeguarding the rest of the world in a nuclear war. the Heart: A Buddhist Response to When I took a peace walk in Israel and This is exactly the opposite of the Suffering and September 11.1 I ques- Palestine with my friend William Ury conditions that we find in the material tioned whether both sides were seek- on his Abraham Path Initiative in the objects that surround us and the men- ing revenge rather than pursuing true spring of 2011, I began to think more tal and emotional states that are con- justice. The world operates according and more about how much common nected with them. to justice, but it also functions accord- heritage Israel and Muslim countries ing to the law of cause and effect. The share, such as their spiritual ancestry Liberation from the world is not a function of human jus- and the origins of their faiths. If they Passions of Hatred tice, because human justice is condi- can build from these commonalities tioned. This is why justice needs to be to recognize the benefits of coexist­ and Revenge thought of as separate from punish- ence, they can create a common eco- In New York on September 11, 2001, ment. Punishment is what the hijack- nomic union, like those of Asia and two hijacked airplanes crashed into the ers wished to inflict on America—to Europe, ensuring that all the nations World Trade Center, and two of the tall- punish the United States for its per- in the Middle East, not just Israel, can est buildings in the world collapsed. (Of ceived transgressions. Punishment as pursue well-being, democracy, and course, on the same day, another plane justice merely perpetuates a cycle of happiness.

Dharma World April–June 2012 25 Liberation from the and depend on, such as our country most in the Chinese Buddhist com- Destruction of the and family, is called the retribution of munity, it says: dependence or environmental retribu- Earth and Our tion (yibao). The formation of one’s envi- By presenting this deep heart as the Ecosystem ronmental retribution is according to offering to the universe, In Palestine on March 11, 2011, while one’s karma or deeds. The earth is the This is what is called repaying grat- we were undertaking the peace walk, human being’s yibao. So how we treat itude to the Buddha. we witnessed the televised tsunami in the earth will determine the environ- I humbly bow to the World-Honored Japan engulf cars, boats, buildings, and ment in which we and others are born. One as my witness. people, after the magnitude 9 earth- This is a reason for conservation, which I vow to enter this world that is quake hit the eastern part of Tohoku, is implicit in Buddhist thought but is fulfilled with the Five Degen­ Japan. Besides the suffering caused by also a virtue taught in all the world’s erations.2 the earthquake and the tsunami, there traditions. If there is still one sentient being was the threat of meltdown at the nuclear left unenlightened, power plants. In recent years, destruc- Liberated by Being I will not attain nirvana in this tion by tsunamis has been sending a Engaged Socially— world. warning signal to us. According to the That Is a Bodhisattva U.S. Geological Survey, 275,950 peo- The symbol of Buddhism is the lotus ple lost their lives in the 2004 Indian Path flower, rooted deeply in the mud. The Ocean tsunami. This is a clear reminder Seeking spiritual liberation in modern flower blooms above the surface of the that the earth is constantly in flux; it times does not require isolating oneself water. Our physical body is engaged is impermanent. While we are won- from society. On the contrary, one needs with society, but our spirit is not stained dering “Why me?” we need to under- to be diligently engaged with this world by the mud. stand that nature functions according to bring more awareness to our interac- Finally, Chinese Buddhists also love to the physical law of cause and effect. tion with other people, other sentient this verse from the Diamond Sutra: Physical laws are not moral laws, and beings, and our Mother Earth. The whole to understand them in this way repre- world and our society are the arena for All the conditioned dharmas are sents people’s ignorance of the law of Buddhist practice. To attain one’s own like cause and effect. liberation, in a Mahayana Buddhist view, A dream, a mirage, a bubble, Further, from the law of cause and is to enlighten or awaken all sentient Like dew, and lightning as well. effect we need to understand that healthy beings. The Platform Sutra says: We should contemplate in this causes and conditions bring about the way. results and effects of health. If we have Buddha Dharma is in this world. the causes and conditions for wealth, One cannot leave this world to seek Many people interpret that to mean the results of wealth likewise will be enlightenment. that since all the dharmas or phenom- brought about. Even though the earth Seeking enlightenment by leaving ena are transitory, let’s not work too itself is changing every second, human this world hard, since everything will end. This inputs will definitely contribute to its Is like someone searching for the is an incorrect understanding. Since course of change. However, modern horn of a rabbit [which does things are transitory, we need to cher- consumerism has brought about mass not exist]. ish their moments of existence. Like a production, excessive consumption, and good actor, we will try to do our best, massive waste on a whole new scale, and To practice Buddhism is to attain lib- even though time is short. ≥ these have become an ever-increasing eration, that is, enlightenment. To attain burden on Mother Earth. enlightenment one needs to serve all sen- Notes Our society has become rich and tient beings, which is the bodhi­sattva 1. Yifa, Safeguarding the Heart: prosperous, but we have planted the path. Ultimate practice in Mahayana A Buddhist Response to Suffering and causes and conditions for exploitation Buddhism is the path of the bodhi­ September 11 (New York: Lantern, 2002). of the earth and its inhabitants. Now sattva—the one who vows to enlighten 2. The Five Degenerations: the decay of this kalpa, the deterioration of views, we are facing the results and effects of all sentient beings by helping others. At the delusion of klesas, the decline of sen- these actions. In Buddhism, the envi- the beginning of the Surangama Sutra, tient beings, and the diminishing of life ronment we are born in, associate with, one of the Mahayana texts circulated span.

26 Dharma World April–June 2012 Buddhist teachings on spiritual liBeration

Japanese Buddhist responses to the earthquake and tsunami by Miriam levering

One aspect of Japanese Buddhists’ response to the March 11 Miriam Levering, Professor Emerita of Religious Studies and Asian Studies earthquake is an appreciation of its reminder that everything at the University of Tennessee, is is impermanent. The “normal” life we take for granted is an international advisor to Rissho fragile, and thus not really normal. Kosei-kai. She received her PhD from Harvard University in 1978. She has edited a book called Rethinking Th e responses of Japanese Buddhists to Day aft er day aft er day, Scripture, a study of the concepts Japan’s March 2011 double disaster give At noon and midnight, the cold was and uses of sacred texts in the major us an opportunity to refl ect on the mod- piercing. religious traditions, and has written ern and contemporary understandings of Th e sky was thick with black clouds many articles on women and gender salvation and liberation among Japanese that blocked out the sun. in Chan and Zen Buddhism. Buddhists.1 When a major disaster hap- Fierce winds howled, snow swirled pens, such as the Sumatra earthquake violently. and tsunami of 2004 that killed 250,000 Wild waves stormed heaven, buf- If you really want to understand this people in Indonesia and another 47,000 feting monster fi sh. tragedy, look deep inside elsewhere in Southeast Asia or the gigan- Walls trembled and shook, people Rather than helplessly bemoan your tic earthquake and tsunami that struck shrieked in terror. cruel fate. northeastern Japan’s Pacifi c coast in 2011, Looking back at the past forty years, I Buddhists are oft en asked by the news now see that things were racing Beginning in pre-Han China, media how they understand what caused out of control: Confucians in East Asia made a con- the terrible losses. In Southeast Asia and People had grown lax and indif- nection between the morality of the elsewhere, Shakyamuni Buddha’s teach- ferent, ruler or the ruling elite and the occur- ing about karma is oft en invoked: each Forming factions and fi ghting among rence of what we call “natural disas- person’s actions in this life or past lives themselves. ters.” Heaven ordains all things. When brought about each person’s loss, and Th ey forgot about obligations and immorality rules in the human realm, liberation is liberation from the cycle duty, Heaven responds with signs such as of birth and rebirth. But as we saw in Ignored notions of loyalty and two-headed cows and disasters such March of 2011, things are not so sim- justice, as earthquakes and fl oods. Ryokan, a ple for Buddhists in Japan. And thought only of themselves. Buddhist in a Confucian-dominated era, First, modern Japanese are consid- Full of self-conceit, they cheated extends this correspondence beyond the erably shaped by a Confucian-Buddhist each other, ruling elite; if people in general are lax worldview in which karma is both indi- Creating an endless, fi lthy mess. and indiff erent, forgetting about obli- vidual and social. In response to a cat- Th e world was rife with madness. gations and duty, loyalty and justice, astrophic earthquake that struck Japan No one shared my concern. then the world is out of kilter and disas- in his own day, the Zen monk and poet Th ings got worse until the fi nal disas- ter will strike. In March of 2011, when Ryokan (1758–1831) wrote this haunt- ter struck— the massive earthquake and tsunami ing Confucian-Buddhist poem, titled Few were aware that the world was struck on the island of Honshu’s north- “Poem Composed Following a Terrible star-crossed east coast, the governor of Tokyo com- Earthquake”: And dreadfully out of kilter. mented that by sending the earthquake

Dharma World April–June 2012 27 and tsunami, the gods made known their this, according to the Buddhist way of scientific theory of cells and genes response to the self-centered thinking thinking. We think of the law of cause and the physical similarity of twins of present-day Japanese. This comment, and effect, searching for a cause. It may be ascribed to this order. soon heard around the world, struck is the same approach as science. The 3. Kamma niyama (Skt., karma this same note.2 cause of this earthquake is the fric- niyama)—order of act and result, To-san, a wise Japanese Rissho tion between the North American for instance, desirable and unde- Kosei-kai Buddhist friend in Tokyo, plate and the Pacific plate. sirable acts produce correspond- responded to the earthquake in accord ing good and bad results. As surely with Ryokan’s poem: “We don’t know So that I could better understand as water seeks its own level, so does why the people in the northeast have this, Ven. Zhiru Ng, a Buddhist bhiksuni karma, given opportunity, produce been given such horrible suffering, but (nun) and scholar of Buddhist history, its inevitable result, not in the form our best response is to search our own sent me to the Burmese monk Mahasi of a reward or punishment but as hearts and repent.” As for Ryokan, but Sayadaw’s explanation of karma. He an innate sequence. This sequence based explicitly on the Buddhist idea of writes: of deed and effect is as natural and interconnectedness expressed in Rissho necessary as the way of the sun and Kosei-kai in terms of Tiantai Zhiyi’s According to Buddhism, there are the moon. doctrine that there are “three thousand five orders or processes (niyama) that 4. Dhamma niyama—order of worlds in a single thought,” the causes operate in the physical and mental the norm, for example, the natural of a disaster are shared. Whether we realms. They are: phenomena occurring at the advent were directly affected by the disaster 1. Utu niyama—physical inor- of a bodhisattva in his last birth. or not, our impure hearts helped cause ganic order, for example, seasonal Gravitation and other similar laws of it, and purifying our hearts will help phenomena of winds and rains. The nature. The natural reason for being everyone. unerring order of seasons, charac- good and so forth may be included Not all Buddhists in Japan sought teristic seasonal changes and events, in this group. an explanation in karma, shared or causes of winds and rains, nature 5. Citta niyama—order or mind unshared. Rev. Tesshu Shaku, chief of heat, and so forth, all belong to or psychic law, for instance, processes priest of Nyoraiji temple, a Jodo Shinshu this group. of consciousness, arising and per- (True Pure Land sect of Buddhism) 2. Bija niyama—order of germs ishing of consciousness, constituents temple in Ikeda City, Japan, responded and seeds (physical organic order), of consciousness, power of mind, in this way: for example, rice produced from rice and so forth, including telepathy, seed, sugary taste from sugar cane telaesthesia, retrocognition, premo- Buddhism is called a religion with no or honey, peculiar characteristics nition, clairvoyance, clairaudience, god. So we don’t think God caused of certain fruits, and the like. The thought reading, and such other psy- chic phenomena that are inexplica- ble to modern science.

According to Mahasi Sayadaw’s explanation, every mental or physi- cal phenomenon could be explained by these all-embracing five orders or processes that are laws in themselves. Karma as such is only one of these five orders. Like Rev. Shaku, quoted above, one could point out that the earthquake and result­ant tsunami were results of the utu niyama, phys- ical causal processes, and not of the karma niyama. Physical plates of the earth’s solid crust interacted. Some of my Buddhist friends insisted that the fiveniyamas are only descriptive

28 Dharma World April–June 2012 Undamaged Buddhist temples belonging to the traditional Japanese Buddhist sects and the Dharma cen- ters of Buddhist groups among the “new religions,” such as Rissho Kosei-kai and Soka Gakkai, opened their spaces to the refugees left homeless by the tsunami or the nuclear-related evacuation. Large traditional Buddhist denominations and Buddhist new religions delivered mas- sive donations of needed goods and sent volunteer teams to help with the refugees and the cleanup. These efforts continue and will do so for some time. Since March 11, 2011, for Japan’s Buddhist priests and Rissho Kosei-kai members in the northeast region, the most compelling need has been for serv­ ices and prayers to benefit the dead— those who died in the earthquake and distinctions, and the various processes through posthumous ordination as the tsunami and those who have died since of causation are united, making karma Buddha’s disciples. Through such lib- in evacuation centers. In Japan the over- affect all the other processes. Others eration they become happy, generous whelming majority are buried accord- insisted that disasters arise codepend­ ancestors. ing to Buddhist custom: cremation and ently with disturbances in the mind. Rather than devoting much thought interment in a family plot. With many Among my Buddhist friends in Japan, to the karmic causes of the March 11 bodies swept away in the tsunami, many the view that the earthquake and tsu- disaster, my Japanese Buddhist friends Japanese have had to come to terms with nami were merely natural phenom- focused on compassion. The pressing having to forgo rituals that they know ena was widespread. One can see why issue was how we could open our- help the dead. For one thing, without a this would be the case: Does one really selves to feel and respond to the pain body or definite news, one doesn’t feel want to say that the people who live and the needs of others. As Rev. Shaku right giving up hope that the loved one in earthquake or tsunami zones have also said: is still alive. Japanese Buddhist priests all done worse actions and therefore are doing what they can to offer collec- suffer worse karmic fruits than those The Japanese are more focused on tive services for survivors who lack the who live in geologically more tran- relationships as opposed to faith, comfort of seeing the body and holding quil zones? feeling the pain of others. I have a cremation. The American scholar of This is all the more the case in Japan witnessed this at the time of the Japanese religion John Nelson said: “In because Japanese Buddhists in general Hanshin Awaji earthquake. [In 1995 the days ahead, you’ll see people pray- and Rissho Kosei-kai Buddhists in par- the Great Hanshin earthquake on the ing, with hands folded, for the spirits of ticular do not strongly believe that a per- island of Awaji, known in the West those killed. It goes back to a really early son can expect a long series of radically as the Kobe earthquake, killed about understanding of human spirits and rit- different lifetimes. Rather, at death one sixty-five hundred people.] There uals designed to control those spirits, becomes and remains a living ancestor were many people who came to the which can take 49 days or, depending in the family in which one has lived. affected area to help and volunteer. on the type of Buddhism, could go on Liberation is not liberation from the end- There is a word, “earthquake chil- for up to seven years.” less cycle of birth and rebirth. Rather, lib- dren,” for people whose perspectives One sad fact of the harsh condi- erations take place repeatedly in this life were affected by the disaster. They tions in the northeast has been that as we free ourselves from self-centered, became very active in community bodies are so numerous and electric- grasping responses to daily situations. service or became Buddhist monks. ity so lacking that bodies have been bur- The dead, too, can be liberated from the So people will be more spiritual, feel- ied in mass graves or cremated without suffering caused by self-centeredness ing the pains and joys of others. the full Buddhist ceremony. The reporter

Dharma World April–June 2012 29 Steven Jiang met a Buddhist priest at the centuries-old temple Senryuji just outside the twenty-kilometer perime- ter that defines the “no-go” or evacua- tion zone around the Fukushima Daiichi Nuclear Power Plant. He wrote:

Sweeping its immaculately kept ground—complete with a sand gar- den and a fish pond—was Shinkoh Ishikawa, a 58-year-old Buddhist monk who offers a rare sanctuary to a community ravaged by a suc- cession of disasters. The government had advised residents between the 20- and 30-kilometer zones to move away or remain indoors. “Religion is not something distant, it stays next founders of the lineage, current teach- is an appreciation of its reminder that to you,” Ishikawa explained his deci- ers, one’s own ancestors, and those of everything is impermanent. The “nor- sion to stay after seeing hundreds of other members. mal” life we take for granted is fragile, bodies of tsunami victims cremated Since March 11, the transfer-of-merit and thus not really normal, as one of at the local funeral home without a portion of the recitation now sends all my Rissho Kosei-kai Buddhist friends proper Buddhist ritual. “I hope peo- the merit from the service to all of the in Tokyo pointed out. This became ple understand that death is not the above except the members’ own ancestors abundantly clear immediately in Tokyo, end of one’s life, but a revolving step and others on the members’ family tree. where trains stopped running; bread, where lives meet again.” . . . Lighting a Instead, the serv­ice is defined from the toilet paper, and milk disappeared from candle in the temple’s main hall where beginning as a memorial service for the store shelves; and cell phone networks eight boxes of cremated remains lay collective dead of the March 11 earth- stopped working. For me, too, the quake on a table, Ishikawa chanted prayers quake and as an occasion of prayers for left behind a strong awareness that for the dead. the safety of those in nuclear-accident- everything and everyone is precious. struck Fukushima and those in all the Buddhists around the world teach One concern at death for both estab- northeastern prefectures burdened by that life in this moment is both infinitely lished Buddhist sects and Buddhist new sorrow, loss, or fear. valuable and the only life we have—at religions is that the deceased receive an Although one’s own ancestors and least as far as this life goes. Thich Nhat ordination name, or kaimyo, after death. the deceased members of one’s fam- Hanh is quoted as saying, when asked Rissho Kosei-kai, a Buddhist new reli- ily will still gain merit from the serv­ about the 2011 earthquake and tsu- gion, for example, immediately gave ice offered, for explicit resumption of nami in Japan: those known and unknown who died in transfers to them, one’s own ancestors the northeast from the earthquake and and deceased members of one’s fam- An event such as this reminds us of tsunami a collective posthumous ordi- ily tree will have to wait till the dead the impermanent nature of our lives. nation name so that merit from prayers of the earthquake and tsunami have It helps us remember that what’s most and sutra chanting could be sent to them been helped to reach a peaceful and important is to love each other, to be in the realm between death and rebirth happy state as hotoke, or buddha ances- there for each other, and to treasure or, in another more common way of tors. The transfer of merit to the vic- each moment we have that we are thinking, during their transition from tims is carried out so that “they may alive. This is the best that we can do living being to ancestor. delight in the taste of the Dharma and for those who have died: We can live The transfer of merit that occurs at quickly accomplish the wonderful fruit in such a way that they can feel they the end of every Rissho Kosei-kai serv­ of supreme awakening,” that is, be lib- are continuing to live in us, more ice throughout Japan usually sends the erated to become hotoke. mindfully, more profoundly, more merit from the service to various bud- One aspect of Japanese Buddhists’ beautifully, tasting every minute of dhas and bodhisattvas, gods, spirits, the response to the March 11 earthquake life available to us, for them.

30 Dharma World April–June 2012 Japanese Buddhists would not agree and warmheartedness in his report to overcome their burden of hard- that this is the best we can do for our on his experiences while visiting the ship or sorrow. However, I believe beloved dead or all of those who died disaster areas: that if we remember sayings like in the tsunami: ordination names and the one about the lotus flower, we merit transfer are important. But they Cheerfulness is part of the Buddha will not only think of this catastro- would agree with the first half of Thich wisdom and means never being phe as a great tragedy but accept it Nhat Hanh’s statement. Accepting the swayed by emotion but living bravely as an opportunity for everyone to truth of impermanence and intercon- by making the Dharma our light. grow as human beings. I think this nectedness but also the goal of living Kindness includes sympathy, and is exactly the right way to honor together as one family; treasuring each warmheartedness includes com- those who perished and to live as other; opening our hearts in compas- passion. That phrase means that they would wish us to live. sion; treating each moment of our life we should go forth on the path of as an opportunity to see, act, and value mutual liberation in the light of the When asked what kind of growth he truly; relying on a teaching that points Buddha wisdom, cultivating com- had in mind, President Niwano said: to values grounded in truths that lie passion and human warmth. . . . beyond this world—these are Japanese [These are] things that we have to In the nearly seventy years since responses as well. In my understand- care about in the situation we are the Second World War, Japan has ing, in Rissho Kosei-kai this is the prac- in right now. become materially advanced as one tical meaning of liberation for those Among the people in the disas- of the world’s great economic pow- who experience a growing liberation ter areas being evacuated from their ers. However, we have forgotten our even while not yet having become full own neighborhoods because of the true heritage and have indulged in buddhas. tsunami or nuclear accidents, some excesses of every kind, with over- Accepting the truth of imperma- have lost family members, homes, consumption and waste. We need nence and the goal of living together or jobs and have no hope for the to reflect on our sense of values and as one family with openheartedness future. However, they can carve their lifestyle and think anew to move for- and compassion is relatively easy future by living a day at a time. I ward into the future. to do when living a prosperous and urge them to encourage and help secure-seeming life. It must seem one another, making the most of And so we come back full circle to nearly impossible when overwhelmed the people and things around them. Ryokan’s mood, if not exactly Ryokan’s by death and disaster. Yet the prin- There is a saying, “The muddier the point. In President Niwano’s thought, the ciples apply there as well. President water, the bigger the lotus flower.” earthquake was not explicitly blamed on Nichiko Niwano of Rissho Kosei-kai No one has any idea how long it our excesses. But in light of our height- wrote about cheerfulness, kindness, will take for the disaster victims ened awareness of impermanence and the suffering of others and our new desire to be one family with each other, we may choose not to go on as we have done, somewhat thoughtlessly as it now seems. We have been given an opportu- nity to reflect, a chance to reshape the future. The more we can do that, the more we experience a liberation that we can share with others. ≥

Notes 1. For pictures of the effects of this double disaster, see http://www .theatlantic.com/infocus/2011/03 /earthquake-in-japan/100022/. 2. The governor publicly apologized for the remarks a day later, but I am sure many older Japanese did not think an apology was required.

Dharma World April–June 2012 31 Buddhist teachings on spiritual liBeration learning the truth through repetition by ryojun shionuma

and it really sank in. He meant that it There is valuable meaning in doing the same things, in the is very important to focus on benefi t- same way, and as devotedly as you can. If you do this, the ing others (humanity) and that should Way will most assuredly open up. be my ultimate aim. You should throw yourself wholeheartedly into each task at hand, carrying it out consistently and Some people ask me, “Exactly what made the eye could not see. I grew up sensing dispassionately. you want to do the sennichi kaihogyo this wordlessly. Th is may be the reason I came to realize that this was the [thousand-day mountain circumambu- that, even though we lived in poverty, essential way to live. lation practice]?” I’m not sure myself. in my child’s mind I had a strong desire Around the time I was in elemen- to work for the benefi t of the world and the Feeling of tary school, I saw the practice of the other people. immersing Yourself ajari (most holy priest) Yusai Sakai on Aft er graduating from high school, Mount Hiei on television, and from I spent my novice period at Kinpusenji, in suffering that moment on I had a pure longing the head temple of Shingon Buddhism, Kinpusenji was founded thirteen hun- to perform that ascetic practice. Th at on Mount Yoshino in Nara Prefecture. I dred years ago in the fi rst year of the must have been the start of it. remember the master once said to me, reign of Emperor Temmu (672 CE) by I didn’t grow up in privileged cir- “Monks should try to avoid frivolous En-no-Gyoja (En-no-Ozunu). Th e Omine cumstances, but my mother and grand- talk about working for the world and Thousand-Day Circumambulation mother were always praying at the Shinto other people.” Aft er I fi nished the Omine Practice begins each day with a mid- and Buddhist altars in our house. Th ere Thousand-Day Circumambulation night departure from Kinpusenji on was a feeling of gratitude for things that Practice, it dawned on me what he meant, Mount Yoshino, a twenty-four-kilome- ter climb into the mountains to the top of Mount Omine, and back. Th e verti- cal climb is more than thirteen hundred meters (about 4,265 feet). Th e round trip of forty-eight kilometers on the trail takes about sixteen hours. If one makes that trek every day during the four months from May to September for nine years, one will have walked for a thousand days. Th e practice brings risks at every moment. If you are bitten by a pit viper, for instance, your practice is over right then and there. You can also come across bears. You can be caught in heavy rains and fi nd yourself in the middle of violent thunderstorms. Th e slightest carelessness or overconfi dence can mean death. If the

32 Dharma World April–June 2012 After graduating from high school in 1986, Ryojun Shionuma entered the monastery at the temple Yoshino Kinpusenji in Nara Prefecture in 1987. He completed the hundred-day circumambulation of Mount Omine in 1991, and in 1999 he became the second person in history to complete the Omine Thousand- Day Circumambulation Practice. In 2000 he completed “the practice of the four deprivations.” He is now the head priest of Jigenji temple in Sendai.

worst happens and the circumstances are such that you cannot continue the practice, then there is the strict rule to apologize to the gods and the buddhas and then commit suicide. Even under extreme conditions, such as having a fever or a physical injury, you must walk single-mindedly every day, taking everything and anything that nature throws at you. You press for- ward dispassionately, feeling as if you are immersed in suffering. When you do that, the mind gradually becomes very clear. During the height of my practice, when I tried to feel enlightened or act in the practice of the four deprivations (no to ask yourself in bed at night, “Did I a certain way, it did not work. But when food, no water, no sleep, and no lying hurt someone today by saying some- I became able to walk in a relaxed way, down for nine days straight). thing thoughtless?” Consideration for without pointless effort, I could sense others is treasuring your relationships how small my own existence was in the Embracing and surroundings. The reason that I context of nature. As I became aware of the Ordinary had a full, satisfied heart during my sol- this, with each step I recited over and itary ascetic practice might be because over in my mind, “Be humble, submit, It is said that for religious practitioners, I felt affection for even the trees and be humble, and submit.” practice among other people is more the insects. There were times, when I would stop important than practice in the moun- It may seem at first glance to be an to rest to eat an onigiri (a rice ball with tains. After I finished my practice, I easy thing, but if you neglect the ordi- pickles), that I shed tears of gratitude. returned to my hometown of Sendai. nary things, you will also neglect your I was thankful for the many blessings It gives me joy to be able to share with life. I had received, because of which I was many people the lessons I learned from All of this starts in daily life: talking able to lift theonigiri to my mouth. That my experience in a natural setting. with people, preparing a meal, greet- sort of feeling would well up in me. It When asked what my circumam- ing someone. Embracing everything in may be that truly deep joy is being able bulation had taught me about the most your daily conduct, one thing at a time, to be really grateful for the most ordi- important things in life, I said grati- is actually the most difficult, the most nary things. tude, self-examination, and consider- valuable and important thing to do. If I completed the practice in 1999, the ation for others. you make this your own practice, cour- year of the thirteen-hundredth anniver- Gratitude is an attitude of knowing teously, you put down your own roots. sary of the passing of En-no-Gyoja. I feel one has enough. It’s an attitude of being There is valuable meaning in doing the that this was some mysterious, karmic thankful for what has been given. Self- same things, in the same way, and as connection and that somebody had to examination means reflecting upon one- devotedly as you can. If you do this, the do it. In the following year I completed self daily. For example, it is important Way will most assuredly open up. ≥

Dharma World April–June 2012 33 Buddhist teachings on spiritual liBeration natural disasters and religion: in search of an alternative Way of life by ahangamage tudor ariyaratne

spiritual, moral, cultural, social, eco- There are three factors at the root of all of our personal, nomic, and political lives of rural com- national, and global problems. The fi rst is greed; the second munities. We call it a gram swaraj, a is hatred; and the third is ignorance, or delusion. These three community self-governance model. evils within our own minds have become so well organized I begin my comments on the theme that they bring about all the man-made and, I believe, even “Natural Disasters and Religion” in the natural disasters we are facing at this time. light of the Buddha Dharma as I under- stand it. Th e reason that a bodhisattva struggles through innumerable cycles I have come to Japan at the invitation I was born to a Buddhist family. My of birth and death is to fi nd a way to of Bukkyo Dendo Kyokai (Society for parents and other elders in the family end the suff ering that all beings are the Promotion of Buddhism) of Japan, were very devoted practicing Buddhists. subject to, who are caught in the sam- which graciously selected me to receive My home was next to our temple, and saric cycle. Finally he discovers the the forty-fi ft h Cultural Award for the from my infancy I had the good fortune Four Noble Truths, namely, the Noble Promotion of Buddhism. Th e award cer- of associating with and learning from Truth of Suff ering, the Noble Truth of emony, which was to be held on March very learned and disciplined Buddhist the Cause of Suff ering, the Noble Truth 17, 2011, was postponed to October 12 monks. I received my primary, second- of Cessation of Suff ering and the Noble because of the unfortunate triple trag- ary, and higher education mostly in Truth of the Path leading to the cessa- edy that the Japanese people had to face, Buddhist schools, colleges, and univer- tion of suff ering (dukkha, samudaya, namely, the earthquake, tsunami, and sities. When I started teaching, I spent nirodha, and magga). So disaster, in nuclear accident. We were with you in most of my teaching days in a premier whatever form it comes or in whatever spirit at that time, but besides doing reli- Buddhist college known as Nalanda. way it is caused, is a part of this suff er- gious activities to give you strength to It is from there that the now interna- ing, which cannot be prevented as long face this situation and doing meritori- tionally famous Sarvodaya Shramadana as we wander in the samsaric ocean. Th e ous activities in the name of the victims Movement started fi ft y-three years ago only way to end all suff ering is by attain- and the deceased, we were helpless to as an experiment in building a soci- ing the supreme bliss of nirvana. be of any concrete physical assistance ety that works for all according to the However, if we follow the Buddha’s because of the great distance that sep- teachings of the Buddha. teachings in our day-to-day life, with the arates us. So everything I say at this symposium ultimate goal of attaining nirvana while The theme of this symposium, is based on fi ve decades of experience in living a life founded on sila (morality), “Natural Disasters and Religion,” is translating the Buddha’s teachings into samadhi (concentration), and panna very timely and appropriate. So is the development action and attempting to (wisdom), it is my strong conviction subtheme, “In Search of an Alternative restructure more than fi ft een thousand that as individuals we can escape from Way of Life,” which, according to my village communities of Sri Lanka. Our becoming victims of any kind of disaster. thinking, is closely linked to what we objective was to develop a self-govern- We have learned from Buddhist teachings call natural disasters. ing community model integrating the the principle known as “dhammohave

Th is article is based on Dr. Ariyaratne’s keynote address at the symposium on “Natural Disasters and Religion: In Search of an Alternative Way of Life” at Zojoji temple in Tokyo on October 10, 2011. Th e symposium was organized by the Executive Committee of the Symposium on Natural Disasters and Religion 2011.

34 Dharma World April–June 2012 Ahangamage Tudor Ariyaratne is president of Sarvodaya Shramadana, a rural development movement he founded in Sri Lanka in 1958, which is also involved in resettlement, reconstruction, and reconciliation activities in the war-affected north and east of Sri Lanka. The movement’s National Reawakening program aims to promote good governance and democracy. Dr. Ariyaratne has been awarded the Gandhi Peace Prize, the Niwano Peace Prize, and many other international honors for his work in peacemaking and village development.

rakhkhathi dhammachari,” which means this view. On the contrary, I am totally Earlier I suggested that some of the “those who conduct themselves accord- opposed to this narrow perception of unfortunate disasters such as earth- ing to the Dharma will be protected by religion. quakes, tsunamis, typhoons, floods, the Dharma.” We often hear of certain In the Noble Eightfold Path, the droughts, lightning strikes, and so on, cases of people who have had mirac- Buddha advised us of the importance which we attribute to nature, are per- ulous escapes when others faced with of cultivating right views (samma ditti), haps not created by nature but by man the same disastrous situation perished. right thoughts (samma sankappa), right himself. When human beings violate the These are instances where the law of words (samma vaca), right actions pancha niyama dhammas, the dynamic karma has come into effect for those (samma kammanta), right livelihood stability of planet Earth and its related who have accumulated powerful, mer- (samma ajiva), right effort (samma fields, such as the oceans, the atmos­ itorious, or positive karma. vayama), right mindfulness (samma phere, the stratosphere, and so on, will In Buddhist literature we come sati), and right concentration (samma also be affected adversely. across five cosmic laws, or pancha samadhi). It is quite clear even from a There are numerous Jataka stories niyama dhammas, which function above glance at these eight noble steps that relating to how under a righteous ruler all man-made laws. Kamma niyama, one has to follow all of them simulta- societies prospered in a very friendly and or the law of karma, is only one. There neously for total self-realization at all healthy natural environment where peo- are others known as bija niyama, the times. A Buddhist cannot have a dual ple lived in peace and harmony. When cosmic laws pertaining to our genes life or a split personality. His personal kings or rulers become evil, nature itself or genetic formation; utu niyama, the life and his public life should work in rebels against that nation by creating cosmic laws governing seasons and total harmony so that in his thoughts, droughts, floods, earthquakes, civil com- climates; citta niyama, cosmic laws words, and deeds he rids himself of motions, and other disasters, such as determining the effects of volitions greed, aversions, and egoism. communicable and noncommunica- on the psychosphere as a whole; and When we think of cultivating right ble diseases. Generally, for good gov- dhamma niyama, the cosmic laws that views, the Buddha’s basic teachings of ernance, kings and other rulers should control everything else pertaining to anicca (impermanence), dukkha (suffer- follow the Ten Principles, which are our conduct toward one another, our ing, dissatisfaction), and anatta (non- known as the Dasa Raja Dharma. They relationships with other living beings, self) come to mind. When we look at are sharing or beneficence (dana), ethi- and the natural world itself. When one the lives we live as human beings, we cal conduct (sila), recognition and pro- deeply contemplates these five natu- can always see that what motivates motion of talent and being charitable to ral laws, one wonders whether most most people throughout their lives are the needy (pariccada), straightforward- of what goes under the label “natural the false views of nicca (permanence), ness (ajjava), impartiality and composure disasters” is really caused by nature’s sukha (comfort), and atta (ego). So, (tapan), nonhatred (akrodha), nonvio- “misconduct” or man’s misbehavior, the entire human society seems to be lence (avihimsa), patience and forgive- caused by his own endless greed, aver- absorbed in this ignorance of reality, ness (kanthi), and nonrevengefulness sions, and ignorance. and hence, when disasters occur, they (avirodhitha). If we look at present-day Some educated people are of the come as totally unexpected incidents rulers, how many of them are following view that religion is a personal mat- that interfere with people’s lives, which these principles of good governance? I ter and it should not be mixed up with are basically a lifelong ego ride toward am not surprised that natural disasters social, economic, or political organi- a permanent and affluent lifestyle they have a relationship with the conduct of zations. As a Buddhist I cannot accept foolishly believe in. humans toward their own kind, toward

Dharma World April–June 2012 35 other creatures and nature, and finally work as a means to the spiritual awak- acquired materialistic frameworks. In toward Mother Earth. ening of humanity. the case of medicine, this has completely What we call natural disasters are, Let us face the true reality of our destroyed healing systems thousands of therefore, largely man-made. Disasters present way of life. As individuals, most years old. There have also been failures such as droughts, floods, desertifica- of us want to achieve a lifestyle with in agriculture, irrigation, environmental tion, landslides, climate change, global which we can have maximum gratifi- protection, ecological stability, and the warming, the melting of icebergs at the cation of our five senses. For the past protection and use of safe and sustain- poles, nuclear accidents, famines, many five centuries, Europe and Britain and, able energy sources. Today in all of these communicable and noncommunica- more recently, the United States, have fields, we are going through crisis after ble diseases, such as AIDS, and bloody set a wrong example of imbalance in crisis. I am not saying that we should conflicts, violent crimes, and wars are their pursuit of material progress over go back to where we were five centuries certainly caused by the spiritual degen- spiritual development. Japan and other ago. Certainly we can take a fresh look eration of human society. Eastern countries have followed their at our present problems, going beyond At this point I must explain my views wrong example. While we have con- economic indicators and the state of the about religions and spirituality. We have tinued to have our religions in name, stock markets, and start thinking anew in our world a large number of organ­ in actual fact, besides rituals and other and taking corrective action. ized religions that people profess. Some paraphernalia, we have lost the spiritual We are living in the first year of the of these religions have degenerated like content of religious teachings. second decade of the twenty-first century. most secular organizations, promoting The two most important organs that We have committed sufficient blunders divisions among human beings and even have the greatest influence on soci- in every field of human activity and we giving rise to religious wars. If religions ety, namely, political and economic have come to a decisive point where we are really to be of service to humankind, structures, have completely distanced have to decide whether we are going to then they should lead their followers themselves from religious principles. bring about the destruction of our own along a path reducing their greed for Gradually social institutions, particu- societies and other nations’ by a self- material wealth and power or recogni- larly those related to education, have centered approach, or whether we are tion and their aversions toward other also dropped spiritual teachings hitherto going to survive as a human species by religions, races, or communities and treated as the most essential component being unselfish. should encourage them to always fol- for developing human personalities and The Buddha taught us that there are low a path of overcoming their egocen- for maintaining justice and peace in soci- three factors at the root of all of our per- tricity. In other words, religions should ety. Even humanitarian disciplines have sonal, national, and global problems. The first is greed; the second is hatred; and the third is ignorance, or delusion. These three evils within our own minds have become so well organized that they bring about all the man-made and, I believe, even natural disasters we are facing at this time. Unless we begin by enlightening ourselves to the causes that have brought our human civilization to this critical stage—namely, greed, ill will, and ignorance—we can never hope to become a sustainable and peaceful global society. Why are we subjected to these three evils? It is because we have forgotten to realize the existence of the three fundamental laws of nature: the law of impermanence (anicca), the law of suffering (dukkha), and the law of nonself (anatta). I think this period, when Japan is trying to resolve the problems caused

36 Dharma World April–June 2012 by the tragedy that took place in March act with clarity of purpose, mindful of is a spiritual process; transformation of 2011, should be used for an entire reeval- the difficulties of others, and without the economy is a development exer- uation of the post–Second World War harming the environment. Though, on cise; and transformation of the power period up to the time this triple trag- the one hand, the Dharma does not offer structure is a political and constitu- edy took place. In actual fact, not only a monocultural formula for all the ills in tional matter. In all three sectors we the government and the people of Japan the world, on the other hand, its follow- are working to build a critical mass of but also all governments in the world ers have released an integrated series of transformation. and global citizens alike should look processes in the manner described above We help the villagers to go through back on the past six decades and try by sheer hard work. In each of the fifteen psychological, social, legal, and economic to understand, not the successes we thousand villages where Sarvodaya has infrastructure-building phases and also achieved, but the failures we encoun- been active, a program based on self- a political self-governance phase, all of tered that have brought about the pres- reliance, community participation, and which begin at the village level. These are ent global crisis. a simple plan decided upon by the peo- based on an alternative lifestyle where If we look back to the period before ple themselves has been implemented. simplicity and need-based local econ- the Western expansion and the dawn of Activities have been planned and imple- omies are promoted. Greed-based eco- the industrial age, we find that in spite of mented for preschool to elementary nomic pursuits are discouraged. Use of all kinds of armed conflicts within and school children, for young mothers, less energy, practicing organic agricul- between nations, our societies still con- farmers, and other adults. A village- ture, protecting the natural fertility of tinued to be sustained as a whole on the level Sarvodaya Shramadana Society the soil, conservation and protection of bases of community organizations and is organized in due course and legally natural water sources, and caring for the peaceful, cooperative lifestyles. registered with the government. These environment are some of the features Whatever external improvements societies have opportunities to engage of the new way of life that Sarvodaya we made to make our lives more com- themselves in economic activities that is promoting. fortable, we still attached great impor- benefit the village people. Also, the inno- When a community of people is thus tance to personal spiritual awakening vative and nonviolent power of the peo- organized, they can become a part of by following the principles of a vari- ple as a whole improves the quality of the solution to national and global prob- ety of religions. In Asia the teachings life in the way they want, strengthened lems. We first begin with ourselves, to of the Buddha influenced our civili- by the process of working together in a understand our own personality awak- zations one after another. Even today, variety of fields that affect their lives. ening—from infancy, childhood, youth, in spite of all the scientific and tech- The village, for its basic-needs- adulthood, and old age up to the dying nological revolutions that have taken satis­faction program, needs a variety moment when we learn to breathe our place, the Buddha’s teachings remain of trained personnel, such as preschool last with right awareness. A human being like a beacon to dispel the ignorance workers, health care workers, nutri- who fails to understand the physical, we have created. tion workers, community shopkeep- mental, emotional, psychological, and Many scholars point out that the ers, savings and credit organizers, rural spiritual processes that his or her own present global crisis is the result of a technical service workers, agricultural personality is going through at every spiritual and moral decline of the human promoters, and so on. The workers are moment will never find true happiness community. Hence, a transformation trained at divisional level, district level, and the joy of living in this life. For all of the human consciousness should be and national level development-educa- the stages of human development, we brought about initially, followed by eco- tional centers. have scientifically developed practical nomic and political transformation. At present there is a struggle between programs that are daily benefiting thou- Sarvodaya is helping the poor and violence and nonviolence going on in all sands of people. No man-made divisions powerless to awaken their conscious- corners of the globe. Sarvodaya does not among human beings will interfere with ness, develop their full potential, and believe in violence or terror. It believes these learning processes, and hence the build institutions and self-develop- in the building of a critical mass of peace human consciousness will progressively ment structures. We aim at encour- consciousness and cultivates nonvio- revert back to its original pure form to aging individuals and communities to lent and just attitudes within nations realize the highest goal of human evo- invest in beneficence. We believe in peo- and between them. To achieve this we lution—the realization of the truth that ple’s power, supported by the strength have to work in three interrelated sec- all living beings are interconnected and of the Dharma—the Dharma that they tors: consciousness, economics, and interdependent and we should live for are trained in and that ensures that they power. Transformation of consciousness the well-being of all. ≥

Dharma World April–June 2012 37 Founder’s Memoirs telling the rest of My story by nikkyo niwano

In March 1999 an autobiography of Rev. Nikkyo Niwano (1906–99), the founder of Rissho Kosei- kai, was published in Japanese under the title Kono michi: ichibutsujo no sekai o mezashite (The path that we have walked: Aspiring to the world of the One Buddha Vehicle). In many of its pages he describes development of Rissho Kosei-kai after 1958, the year it experienced a great turning point as a Buddhist organization. In that year, the twentieth anniversary of the organization’s founding, Founder Niwano declared the Manifestation of the Truth, affi rming that the focus of devotion for Rissho Kosei-kai members is the Eternal Buddha Shakyamuni. The book is also a lively account of the life of Founder Niwano as a pioneer of interreligious cooperation, who dedicated himself to liberating all people from suffering with fi rm faith in the Lotus Sutra. dharma World will publish excerpts from the book in installments.

On my eighty-fi fth birthday, on I believe that a living religion must be know as Myoko Sensei and who more November 15, 1991, my position as one that transmits the immutable truth than anyone else shared my sentiments; president of Rissho Kosei-kai, which to as many people as possible through and on the main events of the early years I had held since the foundation of the a way of teaching that is most relevant of the organization. My purpose in writ- organization, passed to my eldest son, to each one of its hearers in the time in ing this new book is to record, through Nichiko, in the ceremony known as which they live. My prayer in founding my own eyes, how Rissho Kosei-kai has the Inheritance of the Lamp of the Rissho Kosei-kai was that as many peo- become what it is today, thanks to the Dharma. It ushered in a new age for ple as possible might come to know how assiduous religious practice of its mem- Rissho Kosei-kai. to live a truly human life, as revealed bers and the support of many people, At the time, Nichiko expressed his in the Lotus Sutra, and so attain true not least from people of religion both resolve as follows: happiness. Everything I have done has within Japan and abroad. “For a Buddhist organization, the grown out of this. Th e history of Rissho In this ever-changing world, we can- Inheritance of the Lamp of the Dharma Kosei-kai belongs to all of those who not relieve people’s suff ering if we remain has the very important meaning of ‘May have devoted themselves to the same stuck in the ways of the past and do not the righteous law of the Buddha last for- aspiration and have spared themselves teach according to the demands of the ever.’ However wonderful the teachings nothing to realize it. present. Everyone is now keenly aware are, if there is no one who can bear wit- Quite a long time ago, I wrote about that Japanese society, which continued ness to them and make them live within the fi rst half of my life in the book to experience high economic growth everyday life, it is as if they do not exist. Niwano Nikkyo jiden: Michi o motomete aft er World War II, is currently, like the A religious organization must foster peo- nanajunen (An autobiography of Nikkyo rest of the world, approaching a diffi cult ple who, in any age, are able to accept Niwano: Seventy years in the quest of the turning point. Problems are now surfac- and keep the True Dharma correctly and Path). It described my life from my early ing from every corner of society. bear witness to it, and so continue the years down to 1957, centering on my Since his inauguration, the second task of sending out such people into the coming to Tokyo and founding Rissho president has drawn attention to what community. If the religious organiza- Kosei-kai; on my dissemination work Rissho Kosei-kai should be aiming tion stops doing this, the True Dharma in close association with the cofounder, toward and to the form members’ reli- will be lost and cease to exist.” Mrs. Myoko Naganuma, whom we all gious activities should take. He set forth

38 Dharma World April–June 2012 Nikkyo Niwano, the founder of Rissho Kosei-kai, was an honorary president of the World Conference of Religions for Peace and was honorary chairman of Shinshuren (Federation of New Religious Organizations of Japan) at the time of his death in October 1999. He was awarded the 1979 Templeton Prize for Progress in Religion.

his convictions in Shinden o tagayasu, and middle schools to black out certain but I have not let the fear of duplication which was published earlier this year. sections in the prewar history books that deter me. I have also added things here [The English translation,Cultivating the were then still in use. Even if there were and there to my original speeches and Buddhist Heart: How to Find Peace and parts that should have been rewritten, writings and incorporated a variety of Fulfillment in a Changing World, was surely those books would have been a contemporary materials. published in 2008.—Ed.] I hope that truer record of history without the dele- I cannot begin to count the number in turn my new book will help mem- tions and with explanatory notes. It is in of honored teachers who have guided bers understand the president’s ideas this sense that I would like to set down and encouraged me on my spiritual jour- more deeply. here, for the sake of those who come after, ney. It is difficult to express in words If we want to break through the bar- an unembellished description of the path the gratitude I feel toward all of those riers of the period we live in, we cannot that Rissho Kosei-kai has trodden. With who have given themselves unstintingly withdraw into ourselves but must move this in mind, I have, for the past five or six to support me and toward all of those beyond what has happened in the past. years, been looking through my old dia- members who have literally laid down At the same time, we must always look ries and have little by little pieced together their lives for the sake of their religious very carefully at the foundation upon an unvarnished portrait of both myself practice to make Rissho Kosei-kai what which we take our stand. and Rissho Kosei-kai. Inevitably there it is today. I thank you all from the bot- Following Japan’s defeat in World War has been some overlapping with what I tom of my heart. II, the government instructed primary wrote about in my earlier autobiography, Early summer, 1998 ≥

Dharma World April–June 2012 39 niWano peace priZe social reform Based on Buddhist insight— examining Western Values The twenty-eighth Niwano Peace Prize commemorative dialogue between Mr. Sulak Sivaraksa and Rev. Kinjiro Niwano

The twenty-eighth Niwano Peace Prize was awarded to Mr. Sulak Sivaraksa, a Thai Buddhist leader, who was honored for his contributions to promoting a new understanding of peace, democracy, and development and for his advocacy of environmental protection, fi rmly based on the core principles of his Buddhist faith. In this commemorative dialogue with Rev. Kinjiro Niwano, chairman of the Niwano Peace Foundation, on the theme “Social Reform Based on Buddhist Insight—Examining Western Values,” held on July 22, 2011, in Kyoto, he emphasized the necessity of becoming more humble and compassionate to others and also the importance of promoting dialogue with suffering people.

Niwano: Mr. Sulak, you are well Prize for Asia. I have known some of But Siam and Japan have diff erent phi- known throughout the world as an the awardees personally, and I admire losophies. Siam wants the West to rec- “engaged Buddhist.” You have worked some of them tremendously. Th ey are ognize that Siam is not inferior to the for Buddhism-based social reforms in much better than I am. I cannot be com- West. But Japan wants to show to the many arenas, such as poverty, develop- pared to them. West that Japan can even be superior to ment, education, and the environment, Mr. Nikkyo Niwano, aft er whom the the West. Th e Russo-Japanese War at the not only in your country but also inter- prize was named, was always kind to me. beginning of the twentieth century, of nationally on a broad scale. He was very compassionate toward me, course, led to the Second World War. I particularly endorse your thinking particularly at the World Conference of I am not quite sure now whether Japan when you say, “Even when we advance Religions for Peace. I admire his work has changed deeply, whether it still wants our economic development, increase our in Rissho Kosei-kai and his work for to compete with the West, but the pow- consumption and income, and advance religion and peace in the Asian com- ers that be in Japan and in Siam do not our technology, we cannot conquer suf- munity. He did wonderful work. He really question fundamental Western fering. Th e sources of suff ering are desire, was a great man. He was very hum- philosophy, which can be traced back hatred, and the delusion that consum- ble, a true Buddhist, with a wonderful to Newton and Descartes. According to erism will bring about abundance. Th e sense of humor. Newton, everything must be scientifi c, key is to have abundance in our hearts nothing spiritual, nothing transcenden- and minds.” Niwano: Th e theme for today’s dialogue tal. Descartes said, “Cogito ergo sum,” I expect to hear some very good is “Social Reform Based on Buddhist meaning, “I think, therefore I am.” opinions and many suggestions from Insight—Examining Western Values.” So in a way, thinking is very impor- you today for Japan, as we are looking I would fi rst like to hear your thoughts tant. Ergo—ego becomes very important for new values and new ways to live in regarding the path of Westernization and leads to individualism and selfi sh- the aft ermath of the earthquake and taken by Japan and whether it has truly ness. Cogito means “I think”—about how tsunami last March. led to the happiness of the Japanese to compete with others, how to over- people. come others: other races, other nations, Sulak: It is, of course, a great honor to other genders, other human beings, receive the Niwano Peace Prize because Sulak: Japan and my country, other sentient beings. I think this is the best award in Asia. Siam[Th ailand], are the only two coun- I think if we follow the West, there’s I think it is known as the Nobel Peace tries in Asia never colonized by the West. going to be more and more destruction.

40 Dharma World April–June 2012 The latest nuclear destruction here and being, and then you discover buddha- The scholar of religious studies Tetsuo the latest tsunami here are due to the nature. We all have buddha-nature. I Yamaori has said that the state and reli- damage we’ve caused in our efforts to am happy to say I think that even in the gion are in harmony in Japan and that overcome nature. I think this is where West now, people are thinking more in this is evident in its multireligious sys- the teaching of the Buddha would be these terms. tem, which has Shinto and Buddhism very helpful. My latest book, The Wisdom of coexisting, and in its unique system of In the West, thinking is very impor- Sustainability: Buddhist Economics for government, which is represented in the tant. It could be useful, it could be harm- the 21st Century, was first reviewed last current national ethos by the emperor as ful thinking, but one thing Westerners month [in June] in England. My little a symbol of the unity of the people. He don’t learn is how to breathe. I’ve told book became very popular in England says that it is exceedingly rare to find the Westerners that breathing is the most because even the West knows Western kind of peaceful syncretistic fusion that important element in life. If you stop civilization is coming to an end. We can’t is exemplified by indigenous Shintoism breathing for five minutes, you are dead. go on with the latest technology and sci- and imported Buddhism in Japan. And But we breathe in and we breathe out entific knowledge; we must turn to being he asserts that Japan has entered an era daily, seven days a week, nonstop. We spiritual, environmental, interrelated. in which it will move from exporting breathe in anger; we breathe in greed; We are all friends, not only with human things to exporting the spirit that devel- we breathe in delusion. The Buddha beings—we are friends of the trees, of oped these systems. taught us how to breathe mindfully. the earth. I think that will save us. And in the same way as you stress With proper breathing, we can change the importance of spirituality, I feel that greed into generosity. We can change Niwano: I grew up in the postwar era, we must honor the fact that Japan is a anger into love and kindness. We can and my education was greatly influ- land that attaches great importance to change delusion into wisdom, into a enced by Western ideas. On the other its unique spiritual nature. clear understanding. hand, I have also inherited the partic- You don’t need to be Buddhist to ularly Japanese spirituality in which I Sulak: When I first went to England, I do that. You can be a Christian; you am rooted, putting my palms together joined the Buddhist Society there. The can be a Muslim; you can be an atheist. in revering the gods and the buddhas, society was founded by Mr. Christmas Everyone has to breathe. If you breathe venerating nature, and giving thanks Humphreys, a well-known Buddhist and properly, you will become a spiritual for its blessings. a disciple of Dr. D. T. Suzuki. But Mr.

Dharma World April–June 2012 41 Modern Buddhists must understand teacher must learn from the student the social structure, which is violent and vice versa. and helps the rich but does not help A good friend will tell you what the poor. The social structure has also you don’t want to hear. A good friend destroyed the environment. In my new becomes your external voice of con- book, I spent so much time on social science. Education needs good friends; structure. If you take the first three steps you learn about the external voice of of Engaged Buddhism seriously—med- conscience, then you develop your con- itating, being mindful, and transform- sciousness. You learn how to transform ing ourselves and society—you should your consciousness from being selfish challenge the government on why it to becoming less selfish, and how to spends so much money on arms. In my become selfless. I think this is how I country, they make people become sol- understand Buddhism and education, diers, and once you become a soldier, and I try to do it in my small way. you have the right to kill. I feel that to be a modern Buddhist, one must be Niwano: When I was involved in edu- a little bit more radical but must also cation at the Kosei-gakuen Junior and remain nonviolent. Senior High School, my elder brother [President Nichiko Niwano] taught me Niwano: With that in mind, this must a very important word. That word is Humphreys said, “To become Buddhist, be considered from both the aspect of kyoiku, meaning “mutual education.” you must have only meditation, no social putting it into practice on an individual It means that the person teaching and action.” I said, “If you have only medi- level and the challenge of having even the person being taught learn from each tation without social action, it’s escap- more people understand it. I think there other, and they both grow in their mutual ism, not Buddhism.” is very great significance in having reli- relationship. This attitude fits the true That’s why I joined Thich Nhat Hanh, gions work together hand in hand and principles of Buddhism. coining the term Engaged Buddhism. act together. Engaged Buddhism means that we Mr. Sulak, in pushing for change, Sulak: As Buddhists, we are taught to should, of course, meditate, we should you are once again stressing the impor- learn that we are interrelated. Everyone breathe properly, we should be mindful, tance of education, aren’t you? is related to us as friends, as relatives, as but at the same time, we must transform a father or mother. But these relation- ourselves and transform society. But Sulak: In the West, religious organi- ships are being uprooted from our cul- nowadays, transforming society is more zations become big institutions, and ture. We follow the West, so we pollute difficult than it was in olden days. they use education to control peo- water, we break down mountains to get In olden days, we learned not to ple. That’s why the church in the West the rock for sale, cut down our trees for kill, not to steal, not to engage in sex- failed. That’s why education in the West money. I think we must change, and we ual misconduct, not to tell lies, not to becomes entirely secular. Once educa- must go back deep down. take intoxicants. I think most schools tion becomes secular, it cannot teach of Buddhism agree. But nowadays about goodness. Niwano: In the earthquake many people we don’t need to kill; we allow the Whereas in Buddhist education died, and there have been great losses, government to kill for us. We don’t there is no control. We have no church. both material and spiritual, not only in steal; we allow the banks to steal for You see, the idea is how to grow. If the disaster areas but in the nation of us, particularly the World Bank. Sexual you start by learning how to breathe Japan as a whole. This experience should misconduct is promoted by televi- properly, then you learn not to exploit absolutely not be wasted. We must learn sion, by the media everywhere. Again, yourself, not to exploit others. You as much as possible from this sacrifice; lies are told, as in advertisements, in learn to be humble; you learn to be that is the impression I have. We must the words of politicians everywhere. self-sufficient; you learn to be gener- essentially review how we will live as And likewise, an intoxicant is not only ous; you learn to be mindful; and you people from this point on and seriously alcohol or a drug. Advertisements, ide- learn to be interconnected. We learn get to work on living those lives. I have ology, anything that dulls the mind, that others are our friends; teachers a feeling that many people are thinking are intoxicants. are friends; students are friends. The the same thing.

42 Dharma World April–June 2012 Sulak: This is a very wise outlook. are promoting Buddhist economics. We You already have a crisis. People suf- also need Buddhist political science. fer. Of course, it’s wonderful that your All of our learning is too Western. To social work helps people, but deep eliminate violence, we must rid our- down you must question, What is the selves of delusion, and I think we need alternative? to seek wisdom. That is the way of changing. We need to be more humble, com- When the Buddha-to-be saw an old passionate. That would enable you to man, a sick man, a dead man, and a lead Japan and could also enable you monk, he called these heavenly signs. to lead the world—not as the Japanese He changed. He left the palace and went powers that be, but as humble Buddhists to seek truth. I think this recent disas- in Rissho Kosei-kai. ter is a heavenly sign. We should teach people to under- The crisis here in Japan is very seri- stand that society is violent and how to ous but most politicians, scientists, and overcome that nonviolently with wis- technologists feel that they have over- dom and skillful means. I think that come it. They want business as usual. would be something wonderful that I think we need something spirit­ your founder would have been proud ual, not business as usual. We have to of. This would be good for Japan and change personally, socially, globally, good for the world. and environmentally, and I am happy You send people, you send money to say that some people are now try- and goods to help many parts of the Niwano: Mr. Sulak, your words have ing. Even top economists are challeng- world, but you should also have more been very valuable for us today, and I ing the mainstream economy; ordinary dialogue and learn from those people— think that once again I’ve been able to people are challenging the yardstick of suffering people. I think they will be understand deeply the world that you gross national product, replacing it with your good friends, learning from each are aiming for. I pray that you may con- gross national happiness. Some people other. tinue your efforts in good health. ≥

Dharma World April–June 2012 43 THE THREEFOLD LOTUS SUTRA: A MODERN COMMENTARY

The Sutra of the Lotus Flower of the Wonderful Law

Chapter 19 The Merits of the Teacher of the Dharma (3) This is the 108th installment of a detailed commentary on the Threefold Lotus Sutra by the founder of Rissho Kosei-kai, Rev. Nikkyo Niwano.

TEXT Then the World-honored One, desiring to pro- and Maheshvara / And all such heavenly host / Come con- claim this meaning over again, spoke thus in verse: stantly into his presence. / Buddhas and their disciples, / “Pure is this man’s organ of tongue, / Never receiving ill Hearing his preaching voice, / Ever contemplate him and flavors: / Whatsoever he eats, / All becomes as nectar. / With protect him, / At times revealing themselves to him. a wonderful voice, profound and pure, / In the assembly he preaches the Dharma; / With references to past events and COMMENTARY Yakshas. These are demons who live on with parables, / He leads on the minds of the living. / All the ground or in the air and that are held to possess super- his hearers rejoice / And make him the best of offerings. / natural powers. They sometimes torment human beings, Gods, dragons, and yakshas, / Asuras and others, / All with but sometimes protect the teachings of the Buddha. reverent minds / Come in company to hear his Dharma. / • Pishacas. This refers to a type of demon; a variety of If this preacher desires / To make his wonderful voice / Fill hungry spirit. the three-thousandfold world, / He is able at will to achieve A person of wholehearted faith, if he preaches the true it. / Great and minor wheel-rolling kings / With their thou- Dharma with great persuasive power, will invariably be able sand children and followers, / With united palms, reverent to convert even these sorts of demons. Even when applied minds, / Constantly come to hear his Dharma. to the present world, we can quickly grasp the meaning. From ancient times various buddhas have appeared as COMMENTARY A truly superb teaching actually spreads the times required and we have the experiences of the devout throughout the world in this way. This is a passage to be to prove it. But even without such an experience, average savored. believers can have the conviction that the Buddha is always safeguarding them. This is a realm of religious exultation TEXT Gods, dragons, and yakshas, / Rakshasas and that only those religious persons who have entered deeply pishacas / Also with joyful mind / Constantly rejoice to into faith can savor. come and worship. / Brahma kings and Mara king, / Ishvara Next, the Buddha preaches the merits of the body.

44 Dharma World April–June 2012 TEXT “Further, Ever Zealous! If any good son or good daughter receives and keeps this sutra, and reads, or recites, or expounds, or copies it, he will obtain eight hundred mer- its of the body; he will obtain a pure body like lapis lazuli which all the living delight to see. Because of the purity of his body, the living beings in the three-thousand-great-thou- sandfold world, as they are born or die, superior or inferior, fine or ugly, born in good or in bad conditions, all will be manifested in [his body]. And Mount Iron Circle, Mount Great Iron Circle, Mount Meru, Mount Maha-Meru, and other royal mountains, and the living beings on them, will all be manifested in [his body]. Downward to the Avici hell, upward to the Summit of Existence, all things and living beings will be manifested [in his body]. Shravakas, pratyeka- buddhas, bodhisattvas, and buddhas preaching the Dharma will all manifest their forms and images in his body.”

COMMENTARY This passage explains that those who fully undertake the five practices of teachers of the Dharma will become so undefiled as human beings that the real aspect of all things will be manifested in their bodies. In other words, such people will be free from the idea of self. All forms and images in this world will be reflected in their bodies just as they are, with no distortion or obscurity.

TEXT Then the World-honored One, desiring to pro- claim this meaning over again, spoke thus in verse: “If [anyone] keeps the Dharma Flower Sutra, / His body will be utterly pure, / As that pure lapis lazuli; / All the liv- ing will delight to see it. / And as in a pure, bright mirror / Every form and image is seen, / The bodhisattva, in his pure defilements are completely gone. Dharma-nature means body, / Sees everything in the world. / He himself alone sees the Dharma of fundamental truth (Thusness, or tathata) clearly / What others do not see. / In the three-thousandfold itself. “Wondrous” refers to the body so superb that no world / All the common multitude, / Gods, human beings, words can describe it. Therefore, “the faultless, wondrous asuras, / Beings in hell, demons, animals— / All such forms body of the Dharma-nature” means the body of Thusness and images / are manifested there in his body. itself, namely, it can be said to be true attainment of bud- dhahood, the ultimate nirvana. This is the highest state that COMMENTARY The common multitude. This refers to a bodhisattva can attain through religious practice. living beings. Next, the Buddha preaches the merits of thought.

TEXT The palaces of the gods, / To the Summit of Existence, TEXT “Further, Ever Zealous! If any good son or good / [Mount] Iron Circle and [Mount] Meru, / Mount Maha- daughter, after the extinction of the Tathagata, receives Meru, / Great oceans and waters, / All are manifested in his and keeps this sutra, or reads, or recites, or expounds, or body. / Buddhas and shravakas, / Buddha sons, bodhisatt­ copies it, he will obtain twelve hundred merits of thought. vas, / Alone or preaching among the multitude, / All are With this pure organ of thought, on hearing even a single manifested [in him]. / Though not yet possessed of the verse or phrase he will penetrate its infinite and boundless faultless, / wondrous body of the Dharma-nature, / Yet in meanings. Having discerned those meanings, he will be able his pure ordinary body / Everything is manifested.” to preach on that single phrase or verse for a month, four months, even a year. And all that he preaches, according COMMENTARY Possessed of the faultless, / wondrous to their meanings, will not be contrary to the real aspect body of the Dharma-nature. “Faultless” means that the [of all things].

Dharma World April–June 2012 45