Friday, March 3, 2017

Dharma Lesson from Yuri Kochiyama

When I talked up the showing of the film, “Yuri Kochiyama: Passion for Justice,” I thought half the temple membership would be filling up the auditorium at the Block Museum on the Northwestern University campus last month. But only a handful of the folks I knew showed up and the total audience for the film showing was pretty thin.

Maybe just as well – it wasn’t a well made film (it seemed like in the mid-1990s sound recording for film must’ve been pretty primitive). But for me, the life of Yuri Kochiyama illustrated the Dharma lesson I try to impart at every memorial service – “That feeling of respect and gratitude you feel for your deceased loved one should carry over to a widening circle of compassion for the lives around you.”

(above quote alone is a Dharma Lesson - BTW, she was Muslim)
Yuri Kochiyama lost her father to the World War II hysteria against the ethnic Japanese in America (after Pearl Harbor he was jailed despite his poor health and died the day after he was released). Her passion for justice is a directing of her outrage over her father’s loss into the energy to fight for all people in the United States who are mistreated by the majority white society and the government.

Her story is a rare exception among Japanese Americans. While she raised her family in Harlem and got involved in the parents’ group which led her to activism with the black and Latino liberation movements, most Japanese Americans followed the white flight out of the inner cities to more affluent neighborhoods. This is reflected in our temple’s history – leaving the south side in the mid-1950s to move to the north side where most of the members were relocating during the time of real estate fear-mongering and redlining. And in the 1980s and -90s, there was a strong push to find a new location in a “nicer” neighborhood (such as northwest Chicago or Morton Grove) away from the black, brown and red people of Uptown.

Right now there are a lot of young Japanese Americans saying they’re against the “Muslim registry” (such as my cousin’s daughter, but I don’t hear many calling for reparations for African Americans as Yuri Kochiyama did. It’s good that young JAs relate to the recent immigrants, such as those from Muslim countries, but I wish more Asian Americans would relate to those whose ancestors were brought to the U.S. as slaves, to those who were here first and saw their lands taken away from them and to those vast numbers of descendants of Europeans who are in or near poverty due to shifts in the economy.

For many Americans, Yuri Kochiyama is seen as unpatriotic for her anti-government remarks (see the furor over the May 19, 2016 Google doodle), but she reminds us that the mindset of powerful interests that incarcerated the ethnic Japanese during World War II is still prevailing in policies and procedures that violate the rights of people of color and lower-income whites and deny them the opportunities easily accessed by residents of affluent areas. Yuri Kochiyama’s life reminds me of the Dharma teachings of considering myself and all beings as “we” - not to be divided into us (“we work hard and have morals”) versus them (“they’re lazy and just want to kill and rob”). My hope is that at our temple as we become Dharma friends with diverse ethnicities and those of differing socio-economic statuses, we categorize less and emphasize more with all the lives around us. That is, genuinely hearing the call of Namu Amida Butsu instead of just giving it lip-service.

Monday, January 30, 2017

Egoless Anger and Selfish Serenity

Even though it was some months ago, in my writing about this I still have to avoid naming specific people and groups. The event sponsored by a Buddhist group was a gathering meant to bring together people interested in Buddhism and in social justice. But the urge to express discontent with injustice doesn’t easily meld with organized Buddhist institutions and presents all sorts of problems stemming from Western Buddhism’s elitism among other things.

At this gathering, among the many speakers were two women, both noted Buddhist teachers – one who is black, who I’ll call X and the other who is white, I’ll call Y. I attended the gathering mainly to hear X – she had spoken at our temple several years ago on a book promotion tour and her talk and her book brought me to tears with her passion to bring Buddhism to the disenfranchised.

But I was supremely disappointed at the first session of the gathering where X was the main speaker. In her flowing robes and long list of rankings and titles, she presented herself as a GrandmaWiseWoman. I thought, “She can’t be much more than 40. Why is she acting like such an old lady?” I told my congregation later that I felt X was “phoning it in”- going through clichéd meditation exercises as if our poor consciousnesses were starving for the drops of wisdom she dripped down upon us.

I am happy to say X showed a different side on the last day of the gathering when Y was the main speaker. At first I thought Y was being naturally low-keyed by rambling through some loosely tied together quotes, but then I came to think, “She has no stuff.” Like I saw at the Catholic-Buddhist dialogue in Rome in 2015, some people have substantial teachings to share, such as Mushim Ikeda and Alan Senauke, and some (to be unnamed) have only a worn-out script or worse yet, touchy-feely straws that one can barely grasp at.

During the long Q & A (since Y’s actual presentation was so brief), Y made statements about blacks and Hispanics not sufficiently cultivating their inner peace so that’s why they were experiencing suffering over the slights of current-day society. X came up to the Q & A mic, now dressed as a regular person in pants and an untucked shirt under a simple vest. She lit into Y, saying the black people in America can’t help but be angry after centuries of slavery and the subsequent discriminatory treatment to the present. I told the temple members who were with me that this was the dialogue the gathering should’ve begun with and continued. Unfortunately the time slot was almost finished and Y did not offer much acknowledgment of X’s point.

Photo by Danielle Scruggs from Apr. 7, 2016 Chicago Reader article

On the middle day of the gathering there was a panel of young black activists. The moderator was a well known Latina activist but it was obvious from the start that she was being paid to stick to a script, a series of questions designed to lead the panelists and audience to the need for meditation, the product that the sponsoring group wanted to build demand for. To her credit, she managed to get in one dig at the overwhelmingly white audience. “In our community for decades we’ve been actively fighting the developments that displace families but now the white people have joined us and they’re trying to take credit for starting all the protests.”

Her meditation-steering questions were ineffective with the first two panelists, both Christian ministers who emphasized prayer and following God. The third panelist professed to be non-religious, so the moderator attempted the meditation-shill on him. He flat-out rejected the suggestion. He said like anyone else he took time to relax, usually by hanging out with friends or playing games, but he saw no need to schedule a special time to be sitting around cultivating his inner peace. Listening to him talk about his life revolving around the fight for people’s rights, I felt he was describing true selflessness.

From what I read about the Black Lives Matter movement and from my recent experiences of Chicago protests, I see that the young activists are avoiding the personality cult that Martin Luther King, Jr. got caught up in. Instead of having someone as the official spokesperson, the activists see themselves as facilitators, bringing many voices of the community to the public’s attention, letting them directly convey their painful experiences.

In Buddhism anger is said to be a poisonous effluent from our ego-attachment. But I think we need to see that there is such a thing as non-self anger. In the Black Lives Matter and No Dakota Access Pipeline movements, we can see so many people showing us this non-self anger, an anger to motivate us to fight the mistreatment of our fellow human beings and the damage to our environment.

Although after the conference, Y released a statement supporting the fight against injustice, at that gathering she represented the view of a lot of white Buddhists, “Hey, what’s their problem? Those black and brown people should be doing more meditation so they’ll be less angry.” I think this is a time that all Buddhists should be learning about true non-self action from these activist Bodhisattvas instead of feeling they need to buy the ego-enhancing meditation product we want to sell them.

(I know in this rant I sound like a sectarian Shin follower bad-mouthing meditation but I believe meditation can be a worthwhile practice of self-examination in the context of Dharma learning. I just hate to see it promoted as a pricey program of rewards for individual consumption, like a luxury car or cosmetic surgery.)

Monday, December 26, 2016

The Nature of “God” in Shin Buddhism

The first step toward finding God, Who is Truth, is to discover the truth about myself: and if I have been in error, this first step to truth is the discovery of my error."
            - Thomas Merton
(see other relevant quotes at

When I spoke to the Las Vegas Buddhist Sangha earlier this month, I was asked if I knew any books and articles for someone coming from a Christian background to help them understand Jodo Shinshu. Another member asked me for ideas on how to compare or contrast Shin Buddhist terms such as “pure land,” “shinjin,” etc. with Christian concepts. I wanted to write a response to both of them but I’m finding I still need to explore the relation between Christianity and Shin Buddhism.

Although there are some articles out there by Christians trying to understand Shinran’s teachings, it is more helpful to me, and possibly others, to find a clearer understanding of Jodo Shinshu through Christian concepts. This approach probably won’t sit well with those who’ve been raised in Shin Buddhism, especially the temple sons from Japan, so they can write me off as the Presbyterian who never fully bought into Shinshu.

[RIP George Michael – if you listen to his “Father Figure” while reading this post it may not sound so boring]
I think one of the biggest stumbling blocks in understanding Jodo Shinshu is the tendency to anthropomorphize “Amida Buddha.” Throughout Asian Buddhist history, we are told that the images of buddhas and bodhisattvas in human form are only expedient means to get people’s attention and not to get hung up on the forms as something fixed. But even at North American temples where longtime members tell newcomers, “The Buddha image is a symbol, not an idol,” those same members can only envision Amida as a man with arms, legs, face etc.

In reading how the Christian mystics and modern theologians get past the “Sunday School version” of God as the commanding grandfather figure flying on a cloud, we can get closer to how Shinran experienced Amida. As much as Shinran emphasized Amida as all-pervasive and without fixed form, it took someone such as Manshi Kiyozawa several centuries later to see that Shinran was going back to the Sanskrit meaning of Amida as “immeasurable, boundless,” which Kiyozawa correlated to the term used in Western philosophy “infinite” (I like the Japanese term mu-gen, “no limits” better).

Kiyozawa had no qualms about using the term “God” since he already sensed that modern Western philosophy was describing the Power Beyond Self (even if the Christian missionaries in Japan still portrayed God as the bossy old guy on a cloud). Like Shinran, Kiyozawa was experiencing the working of the Unlimited in his own life of frustrating limitations. As in the Merton quote above, Kiyozawa had to learn about his errors through the recognition of the “Who” that is “Truth,” which is called tathagata in Sanskrit (nyorai in Japanese).

Right at the beginning of the Wikipedia definition of God, it says:
The concept of God as described by most theologians includes the attributes of omniscience (infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), divine simplicity, and as having an eternal and necessary existence. Many theologians also describe God as being omnibenevolent (perfectly good) and all loving.

It called to my mind the ending passage from Waga Shinnen:
The power of Tathagata is limitless. The power of Tathagata is unsurpassed. The power of Tathagata is omnipresent. It pervades everything and works freely, without hindrance. By committing myself to the wondrous power of Tathagata, I have great peace and comfort. By entrusting the great question of life and death to the Tathagata, I have no fear, no discontentment.
            (Nobuo Haneda translation “My Religious Conviction” from December Fan: The Buddhist Essays of Manshi Kiyozawa)

The teachings of the Pure Land sutras and the great teachers of central Asia, China and Korea and the transmission of those teachings by Honen and Shinran work to awaken us to the Power Beyond Self. “Amida” and “God” are labels for something that is not a personified deity we can beseech for favors but rather for the dynamic interaction of myriad causes and conditions I can describe inadequately as “the flow” (which I’d rather use than “the force”).

Unlike the way other Buddhists talk of attaining personal peace of mind through their strenuous efforts and detaching themselves from the defiled world, in Shin Buddhism, we let “the flow” take us into greater participation in the lives around us, not obsessively concerned for our own little “peace and comfort.” Contrary to the impression people get from Kiyozawa’s writings that he was smug and snug in his own little cubbyhole, in reality he was out there dynamically transmitting the Buddhist teachings through public lectures, writing and education. Since Tathagata took away his self-centered fear and discontentment, Kiyozawa could work for the awakening of “great peace and comfort” for all suffering beings.

There may be some of the literal-minded Shin Buddhists who will say I shouldn’t be comparing Amida with the Christian God “because Amida is this-and-this, not that-and-that…” But Shinran stresses to us that the workings of Amida’s aspiration is beyond our comprehension. The power of “the flow” is not confined to any one culture or religion. Who is to definitely decide that the Tathagata that Kiyozawa experiences is different from the “Who is Truth” that Merton and other Christians discover in their lives? 

Thursday, December 22, 2016

South Side Grief Comes to Ravenswood

In my Dharma talks since the election, I’ve been emphasizing the need for people to listen respectfully to each other and be understanding of those whose views differ from ours. But last night I witnessed something that makes me wonder if I could really give some people that respect.

It was a march organized by the Chicago Housing Initiative, a group using our temple space for some of its meetings. After a rally at the American Indian Center to learn about the rise in homicides in Chicago due in many ways to cuts in city programs, we marched a few blocks to the mayor’s house.

Once we gathered in front of the home, there were several testimonies about the 771-plus victims of violence in the city this year including the woman in the photo above from the Sun-Times story. But it was when another woman in a wheelchair was speaking about losing her young son that all of a sudden, a man came through our gathering, pushing his way between the woman and the news cameras and reporters. People started exclaiming “Hey, go around - don’t cut in front of her,” and all I remember him responding is, “I can’t be walking in the street with all the snow.”

He looked much like the actor Wayne Knight who played the Newman character in Seinfeld and the lawyer in “Jurassic Park.” But unlike Newman he was well-groomed and wearing a stylish wool overcoat. I thought, “What’s wrong with him that he doesn’t want to get his nice shoes and pants messed up in the snow?” Or he could’ve just waited a couple minutes for our gathering to finish up the media event and then disperse.

It occurred to me later that maybe he wanted to deliberately disrupt the woman’s tearful testimony. Some of you might have seen the video on social media of a man giving a homophobic rant in a town square and then a guy playing a bagpipe comes by to drown him out. So in a similar way for the well-dressed Newman, barging in on our gathering was him drowning out the woman who dared to accuse his good neighbor Mayor Emanuel of somehow causing her son’s death.

Needless to say, the woman was quite upset about the disruption. She wanted her voice to be heard through the broadcast media. She and the other speakers who came from the south side were expressing their pain over the losses and trauma of their neighborhoods, a world away from where we stood in Ravenswood, the quiet northside community of quaint Victorian homes with plenty of resources for families to raise healthy, well-achieving children.

The homophobic speaker in the bagpipe video wasn’t really suffering from threats to his life and health so I don’t feel I need to worry about his being upset with the bagpiper. But I felt bad that in so many enclaves in our nation, people don’t have the opportunity to hear from those whose lives have been so degraded by forces that want to maintain privilege and power. That guy walking through our gathering didn’t want to hear of the southsiders’ grief and by cutting right in front of the cameras, it was like he didn’t want others to hear it either.

Is that what our ego-self is like? Our own desire to get somewhere quickly with a minimum of muss to our clothes is more important that letting someone express her grief and call for our help in preventing future violent deaths? I’d like to think something positive about the barging in neighbor. Maybe he was actually some poor actor that really needed the pay so he went along with getting dressed up and disrupting the event.

You can hear more about the event at this link:

Thursday, December 1, 2016

"Vertigo" and the Thirty-Fifth Vow

[This article assumes the reader is familiar with the Alfred Hitchcock film “Vertigo.”] The 35th vow from the Larger Sutra has been problematic for Jodo Shinshu but the inaccuracy of the existing English translations has led to a lot of misunderstanding about the Pure Land teachings. One example of this is found in Rita M. Gross’ book Buddhism After Patriarchy where she relied on information from the scholar Diana Y. Paul. Dr. Paul strikes me as one of those Japanese Americans such as Rich Dad author Robert Kiyosaki who seem disconnected from their cultural heritage, especially from the energetic Buddhism of the common people (as opposed to the austere Zen of the samurai). Back in the 1990s, if Dr. Gross had done an internet search instead of researching academic papers, she might have come across my article (which I recommend to those who aren’t familiar with the 35th vow).

I saw the movie “Vertigo” a long time ago and I remember it left me with a sour feeling about the story. I thought it showed the Kim Novak character as an evil woman who deserved to be punished. When our temple’s movie club group announced they would be showing “Vertigo,” I looked up some feminist analysis of the movie to prepare myself for watching it again.

What I found is that the story can be seen as the depiction of the James Stewart character’s devolving view of women. Then it hit me – the three women in the story could be correlated to the three terms in the 35th vow: nyo-nin, nyo-shin and nyo-zo, which are all rendered as “women” in the English translations.

In an early scene of “Vertigo,” the James Stewart character Scottie is with his good friend and former fiancée Midge. She is nyo-nin, the female person – a whole personality who relates as an equal to Scottie and maybe a bit maternally. Then Scottie becomes obsessed with Madeleine – not as a person but for the perfection of her surface beauty. She is nyo-shin, the female body, for him to look at and possess. After he believes he’s lost Madeleine, he finds Judy and despite her protests, he proceeds to mold her into a copy of Madeleine. Judy to him is only a nyo-zo, a female image, a reproduction of what he once possessed.

In the 35th vow, it is nyo-nin, the female person, who hears Namu Amida Butsu and awakens bodhi-citta, the heart/mind aspiring for awakening. Those female-persons then “renounce the state of being” nyo-shin, female bodies for males to gaze at and possess. They also refuse to be reborn – reconfigured by men – as nyo-zo, female images.

In the film “Vertigo,” Judy has a chance to assert her personhood and confess to Scottie her involvement in the scheme with Madeleine’s husband, but she throws it away in order to win his love by becoming his reproduction of Madeleine. To me, this is her real sin – to throw away her own life to satisfy her selfish craving for “acceptance” by someone who claims to be her superior. It speaks to the dilemma of women from Buddha’s time, from Shinran’s time and even our mothers’ time – we put ourselves one lifetime away from awakening by handing over our lives to those we believe are necessary for our validation.

Jodo Shinshu is not a teaching that says women are inferior because they must be reborn as men to gain Buddhahood. Instead, the 35th vow in the Larger Sutra is a warning to women that they lose their chance for Buddhahood in their lifetime if they succumb to the dominant male view of women to be only nyo-shin (bodies) or nyo-zo (images). All persons can be reborn in the Pure Land – but historically women didn’t get to see themselves as persons during their lifetimes and had to wait for that after-life liberation from gender.

Now I can appreciate the film “Vertigo” as a feminist teaching lesson. As much as society pressures us to be the perfect embodiment of physical beauty, we will only end up with the misery Judy suffers if we dedicate our lives to pleasing the male gaze. Just as the Jodo Shinshu teachings freed the working classes from feeling subservient to the ruling class, the teachings also are for waking up women to their own personhood, to not let ourselves be ruled by the devolving view that some men will have of us as their objects to possess and control.