Although many people tend to blur the differences
between religions, there are, needless to say, many important
differences. Perhaps one of the reasons for wanting to blur these
differences is because wars can be caused and justified by differences
in religious beliefs. Many people become confused when confronted with
the contradiction between religion as a vehicle that allows humanity to
transcend individual limitations, allowing them to participate in a
greater unity; versus religion that is used to justify and fuel cruel
and brutal wars.
Religion can be the great unifier of humankind because
it allows individuals to see beyond their differences. Being affiliated
with any particular religious group allows one to feel a sense of
community or belonging. This is one of the great gifts religion has to
offer. It allows us to see that, to borrow the words of William
Shakespeare, "If you prick us, do we not bleed? If you tickle us,
do we not laugh? If you poison us do we not die?"
Unfortunately, these words from the play "The
Merchant of Venice," were spoken from a heart of a character that
wanted revenge, and this heart of revenge was intensified because of a
difference in religious beliefs. Thus, the great gift of religion can
also become its greatest pitfall: the feelings of superiority and
righteousness--the difference between the "them" and the
"us."
In light of this, there seems to be some wisdom in
blurring such differences. Conventional wisdom tells us to "never
discuss religion or politics." However, we must ask ourselves
"Do we really gain more than we lose by this silence?"
Buddhism in general, and Jodo Shinshu in particular,
is especially careful in guarding against this trap of religion. For
example, Shotoku Taishi (574 - 622)--perhaps the single most important
person in making Japan a Buddhist country--stated in his seventeen
article constitution:
Article 10. Severing ourselves from grudges and
throwing away anger. Do not become angry over the differences of
people. Everyone has a heart and every heart has a perspective. If you
say the other is right, then I become wrong; you say I am right, then
the other becomes wrong. I am not always the sage and the other is not
always the idiot; we are both, together, just foolish beings (bonbu).
How is the truth of right and wrong to be established? That we are,
together, smart and stupid, is similar to the ear ring which has no
end.
With this, although we may become angry at other
people, we should, instead, be fearful that we may be in error.
Although you may feel that you alone have gained an insight into what
is correct, you should follow the majority and do things together.
Shinran Shonin, the founder of Jodo Shinshu Buddhism,
expresses a similar sentiment when he is quoted as saying:
Even if all other schools of Buddhism may ridicule
us by saying that the Nembutsu (central practice of the Pure
Land tradition of Buddhism) is for worthless people and that our
doctrine is shallow and contemptible, we must avoid dispute and simply
say, "We believe because we are taught that the poorly gifted and
illiterate people like us will be saved through Faith. This teaching
may be contemptible to the highly gifted people, but for us it is the
highest teaching. Even if other teachings may be superior, we cannot
abide by them since they are beyond our capacity. Since the real
intent of all Buddhas is that both we and others should be freed from Samsara
("suffering") please do not disturb us."
If we treat them thus, without spite, who would harm
us? Moreover, we should remember that there is a testimonial passage,
"Where there is a dispute various evil passions arise. The wise,
therefore, should avoid such an act. (Chapter 12 of the Tannisho,
translation from Ryukoku Translation Series, 1980)
Words like these are particularly refreshing to the
West because they emphasize the tolerance of others. Although it is true
that words like those quoted above can teach us to become more tolerant,
this again shows a very Western bias: "I am tolerating you."
Instead of trying to show us the virtues of tolerance, I believe that
these and similar expressions are more interested in revealing to us our
limitations as foolish beings or bonbu.
For example, at a funeral held at the Betsuin, all
those who gathered were told of how the deceased, because of the dignity
he displayed during the last moments of his life, had shown that he was
blessed with the love of God. The deceased’s Christian friends and
relatives can rest at ease knowing that they will meet again in heaven.
Even after death, religion can become the great unifier.
Perhaps I was born a skeptic, but I had to ask myself,
"What if he, like Shinran Shonin, did not go so gracefully? Would
that prove that he was not blessed by God?" Fortunately for
everyone’s sake he did pass away with dignity. Unfortunately, on the
other hand, with regard to the blessing of God, it seems that we are
forced to prove ourselves even in death.
In the Tannisho passage quoted above, Shinran
Shonin makes a point of emphasizing that we are "poorly gifted and
illiterate people," or people who are unable to prove themselves.
Although Jodo Shinshu does make a distinction between having shinjin (Buddhist
"faith") and not having shinjin, this distinction is
made only at the personal level and does not extend to the
interpersonal. We cannot, in other words, judge others.
Instead, we feel the responsibility of knowing that if
I am not saved, then Amida Buddha (the central Buddha in the Pure Land
Schools of Buddhism of which Jodo Shinshu is a part) has promised to
renounce his enlightenment as well. The tolerance that a Jodo Shinshu
Buddhist should demonstrate is not one of "I tolerate you,"
but one based on a sense of humility because we are foolish beings who
feel a need to prove how right we are at the expense of others.
Once again quoting from Shinran Shonin, as found in the Tannisho:
When I carefully consider the Vow
which Amida brought forth after five kalpas (an incalculably long
measure of time) of contemplation, I find that it was solely for me,
Shinran, alone! So, how gracious is the Original Vow of Amida who
resolved to save me, possessed of many karmic sins!
NAMO AMIDA BUTSU
NAMO AMIDA BUTSU NAMO AMIDA BUTSU
