What Language is Buddhism?

Sometimes we come across foreign words in our teaching that, after repeated use, may not seem so foreign over time. Considering that we declare regularly that we take refuge in the Buddha, the Dharma, and the Sangha, it is hoped that everyone who recites the Three Treasures understands what they are taking refuge in, for example. The word karma is commonly used in our mainstream world, but it is misused often enough that we sometimes need to clarify what it means at the temple, just to ensure that nobody equates it with fate or destiny.

When I was studying at the seminary in Kyoto, a couple of our teachers mentioned to the class that one had to understand Japanese in order to understand Jodo Shinshu. Needless to say, I was taken aback at this statement even though clearly, I had understood what was just said. If Jodo Shinshu is a school of Buddhism, and the Buddha-dharma is true for all beings at all times everywhere, then why would one necessarily have to understand Japanese in order to understand Jodo Shinshu?

True, there are words in any context that do not translate well from one language to another. That’s why we borrow foreign words instead of trying to invent new ones. Hence, rendezvous, café (French); bazaar, pyjamas (Persian); kindergarten(German); jungle, bungalow (Hindi); typhoon, tsunami, etc. Sometimes a foreign language adopts an English word, modifies it, and gives it back to us. Hence, animation became the Japanese anime and now we use the word to mean animations from Japan. Emoji (e= picture; moji= character), also known as emoticons, are those cute little smiley faces and other pictorial icons used in place of words in e-mail and text messages.

It doesn’t matter what the origin of the word is, as long as everyone understands what it means. If we’re using the same word but the meaning changes, then we could have a problem. A Hamburger, Frankfurter, or Wiener in German is a person who hails from from Hamburg, Frankfurt, or Vienna, respectively. If you’re giggling, you may be picturing these words in an American context.

Language is eminently useful, but it can also cause difficulties. How can words be used to describe the inde-scribable and the inconceivable that certainly exists, though perhaps without form? Most religions face this problem. How do we know for sure that we receive unconditional compassion just as we are, complete with our imperfections and unskilful ways? It is not by believing what we are told.

Ultimately, Buddhism is a language of personal experience. The dharma is our guide to ultimate peace, but we each have to test it against the events of our own lives to know without any doubt that it is true. Likewise, we must sincerely and honestly reflect upon our own heart-minds to realize that no matter how good we may wish to be, greed, aversion, and delusion sprout as readily as weeds. And how often do we pause to appreciate those to whom we are linked, from apiarists to zoologists, and all beings from A to Z that provide us with sustenance or enable us to exist as we do? What about the air we breathe, the water we drink, and the sunshine that warms us? Infinite life is always there, affecting and enhancing our lives whether we’re good or bad, rich or poor, Japanese or American. We can all
experience these realities while being our true, authentic selves.

Shinran spoke medieval Japanese and studied and wrote in classical Chinese but what speaks to us is his honest sharing of his experience as an ordinary deluded being, and his sincere gratitude and indebtedness to the immeasurable wisdom and compassion that sustains all life regardless. We might use Japanese terms to talk about the experience, and they may or may not enter the English lexicon in the same way that some Sanskrit words have, but what’s more important is for each of us to be mindful of the way the teaching works in our own lives. When we know that it is true because we have tested it, then there is no going back.

We have to remember that words just point us toward the settled heart. We still have to be open to deeply hearing the voice that brings us actually to walk the path—and this voice has no language but the dynamic action of infinite life in its limitless wisdom and compassion.

Namo Amida Butsu.

Gassho,

Rev. Patricia Usuki