Cory Satter19 November 2015REL 345Huntington

The Pure Land: A New Conception of Justice

While sitting in class, I had a thought concerning the inherent compassion of Buddhism as expressed by Shin Buddhism in the Tannisho. Brainstorming deeply, something about Shinran’s claim that anyone may be born in the Pure Land — “how much more so the evil person” — struck me. The Pure Land as an abode, however influenced by or similar similar in concept to the Christian heaven (this is a separate topic), is characterized as a place of bliss and free from all temptations. This includes women which, unsurprisingly, might be viewed as sexist to the non-Buddhist. The goal of all this is to lead those reborn in the Pure Land on a path towards enlightenment, to nirvana. I then remembered the Zoroastrian and some Islamic interpretations of hell which is meant more as a place of purification rather than punishment, rehabilitative rather than punitive. This, then, I see as the essence of the Pure Land.

To many in Western societies or, perhaps, to humans in general, the idea that an evil person may be reborn in such a place as the Pure Land could be seen as a slight or as an injustice. To the Shin Buddhist, however, it would be seen as quite the opposite. It would be seen as justice. Justice is not characterized by revenge in this interpretation of it, but as a means to rehabilitate a wrongdoer in order to realize the end of suffering. When samsara is broken, dukkha ceases. This goes for the individual but, in many cases, suffering is contagious. If all are born in the Pure Land and hence become enlightened or drawn towards nirvana, then suffering for all ceases. It could be argued to be a quite revolutionary world view, akin to the Christian concept of “universal reconciliation” shared in some circles.

If there is any lesson in this, I would say that Shin Buddhism as expressed by Shinran encourages us to forgive a person rather than seek vengeance against him or her. It seeks to fix people; it does not seek to inflict more harm on them. If anything, such a response would only serve to corrupt the offender further. Indeed, we have seen real-world applications of such an idea. Norway, for example, drew confused remarks from many in the United States and abroad with its treatment of Anders Behring Breivik, the perpetrator of the 2011 terrorist attacks. There was no execution, no torture. Even his sentencing has not been so much to punish as with the hopes of rehabilitating him so that he may be again a productive, safe member of society one day. Norway has itself admitted this will unlikely occur but continues to try. This is just one example where forgiveness has triumphed over revenge. Sometimes it is unpopular, but a Buddhist — of any denomination for that matter — may rebut that revenge is not conducive to enlightenment. And if enlightenment and subsequent liberation is the goal to be pursued in life, it should not be obstructed by the emotions of the ego.