MURYOKO
'Infinite Light'
Journal of Shin Buddhism
John Paraskevopoulos
Perspective
It has become almost commonplace these days for many Buddhists to insist on the differences between the beliefs they hold and those held by adherents of other faiths. There is, of course, nothing wrong in doing so except that such opinions are often maintained with a distinct air of superiority and self-satisfaction as if the Buddhist view was inherently or self-evidently correct compared to non-Buddhist views. It is important for Buddhists to understand why they belong to the particular spiritual tradition that they do and to be able to explain its main tenets to outside inquirers with intelligence and honesty - in other words, to be able to convey to others why and how one follows one's path with confidence and joy. Given the variety of schools within Buddhism, the foregoing remarks also apply to the same attitude within the tradition itself.
One often hears that the Buddhist point of view is superior because it does not subscribe to the notion of the world as being the 'creation' of a Divine being or because it does not insist that people have to believe in particular 'dogmas' or, furthermore, that it is a 'rational' religion that does not rely on silly superstitions. Such remarks are both true and not true and much care must be taken when making such general and often inaccurate assertions. To take the first example as a case in point. Although Buddhism does not subscribe to the view that the empirical world beheld by our senses was created by a higher being that is somehow separate from it, it does hold - at least in its Mahayana form - that the universe and everything in it (including our consciousness of it) derives from, or is dependent on, a higher reality from which it is inseparable, known as the Dharmakaya or, more commonly, Nirvana. So one could argue that the only real difference between these two perspectives is that one is a 'dual' perspective and the other a 'non-dual' perspective with respect to the ultimate reality from which all things arise. Is the Buddhist view on the matter thereby more 'rational' ? Not necessarily. Is it obviously correct ? Again, not necessarily. Much depends on our view of the world as confirmed by our spiritual insights and our temperamental tendencies. For many people (Muslims, Jews etc.), a non-dual, or monistic, view of the ultimate reality is patently nonsensical and thus is rejected without any compunction. These points are made not with a view to expressing doubt on the possibility of realizing the truth in such matters but to mitigate the unfortunate tendency in many quarters to dismiss alternative modes of apprehending reality simply because one does not agree with them.
Similarly, the commonly-held view of Buddhism as being supremely rational (as if it were just like any other discipline in the humanities!) does not bear deeper examination. The Buddhist scriptures are full of fantastic and supernatural events which bewilder one's reason. The Buddha himself often makes extraordinary and hyperbolic statements in relation to the transmundane realm which those who are not enlightened can only take on faith or, at best, dimly corroborate through their own experiences if they are fortunate enough. In fact, we only follow the Buddhist faith because we somehow have confidence in the veracity of the path even though we cannot confirm this at the outset. If mere rationality were our only recourse, we would have abandoned such a path long ago.
Obviously, one adheres to a particular spiritual faith because one believes it to be true. However, this does not mean that one can readily demonstrate this truth to others or, indeed, that one's inability to do so somehow vitiates one's own convictions. A hallmark of the Buddha's teachings is the primacy of tolerance and compassion coupled with an acute awareness of the relativity of all statements regarding the truth. This extends to our spiritual views as well which can also be subject to delusion and distortion. The upshot of such a realization should be a profound sense of humility in relation to one's own beliefs and a respectful attitude towards the beliefs of others even if we strongly disagree with them. After all, what makes us so sure of our own rectitude ?
One of the principal Buddhas in the Mahayana tradition is Amitabha - the Buddha of Infinite Light. This Buddha personifies the virtues of Wisdom and Compassion even though his reality is ultimately inconceivable and beyond our human ken. This should give us pause for reflection. If the ultimate reality, the Absolute, is ultimately unknowable in itself, we should be wary in rushing to claim that we alone hold the keys to the truth and the divine mysteries. No ordinary benighted individual can justify such a presumptuous claim. We are all entitled to be privy to the truth as it is manifested to us in its many (albeit limited) modes. Like Amitabha Buddha, those manifestations are well-nigh infinite (and often conflict with each other) but they all appear to derive from a higher source which beckons us to transcend our finite condition and embrace the Infinite. If we can accept this truth without being tormented by doubts or afflicted by smug spiritual arrogance, we are surely closer to the Mahayana spirit of generosity and non-discrimination.
Shinran, the founder of the Jodo Shinshu school of Pure Land Buddhism, refused to condemn or criticise the views of other Buddhist sects. He readily acknowledged that they all comprise the many forms of medicine that the Buddha administered to spiritually ailing sentient beings. He taught a vision of the truth as he saw it and invited others to partake of this liberating vision without coercion or manipulation. There was no sense of his path being 'better' or the only right one - simply that it was the only path that rang true to his condition and his perception of the truth based on deep experience of the Buddha's overwhelming compassion and his own flawed sense of self. In Shinran, I think we have an exceptional model of what it means to be a person of deep faith who is capable of remarkable tolerance with respect to the faith of others. In this current age of excessive and unthinking spiritual rivalry, Buddhists of all persuasions would do well to heed his inspiring example.