Ask Rev. Ron

Ask-Rev-Ron-SidebarThis is the archive of Rev. Ron Miyamura’s long running blog: Ask Rev. Ron. Each month for nearly 10 years Rev Ron would take the time to answer questions about Buddhism submitted by Sangha members. There are many lessons in Rev. Ron’s answers which is why we are keeping his page available even his his retirement.

607, 2022

What happens to us when we die?

July 6th, 2022|

Q-60pxWhat, if anything, happens to people when they die?

A-60pxWe don’t know. And for the most part, Buddhists do not care.

There is a famous story about when the historical Buddha was asked about this. The story goes on something like this: If you were shot by a poison arrow, would you have to know who shot you, what tribe the shooter was from, what kind of bow was used, what kind of poison was used? No. You would first remove the poison arrow and then treat the wound. There is an immediate problem, right now, and we have to deal with it, and not worry about how long I have to live before the poison kills me.

We only have this life, this moment— where we came from and where we are going are not important, and not worth the energy.

Gassho (with palms together), Rev. Ron

206, 2022

Shinjin. How do I know I have it?

June 2nd, 2022|

Q-60pxHow do you know when you have shinjin?

A-60pxProbably, it is an “awakening” that just happens. And if you think you have it, then it is sure sign that you do not. It is part of having no-ego, so thinking I have Shinjin is the ego-self expressing itself, thus negating non-ego.

It seems that it is more a “sense” of freedom and being free of the ego-self. In short, it can be observed in others, but not something that we can know for ourselves, which means, one cannot know if he/ she has Shinjin.

Gassho (with palms together), Rev. Ron

2504, 2022

Understanding Buddha-Nature

April 25th, 2022|

Q-60pxI was reading about Buddha- Nature and have a question about it. Is Buddha-Nature ultimately empty and formless? The author was using the term “Self.” I understand this to mean consciousness. I got confused about how this would work when we have other forms (like our form in the Pure Land and on realms helping others in other forms).

A-60pxBuddha-Nature is a much discussed topic. In short, Buddha-Nature is that “force” that is within each of us to fulfill our potential to become a Buddha.

In early Mahayana Buddhist doctrine and philosophy that we refer to as Sunyata (emptiness), the Self is empty and formless and everything is empty and formless, thus it would follow that Buddha-Nature is empty and formless.

As Buddhism developed beyond Sunyata (which remains a philosophical foundation) and Buddhist thought broadened out into various schools of thought, Buddha-Nature was one of the ideals that gained in influence. To know that each of us has the potential to become a Buddha was likened to a seed that needed to be planted, watered, cared for so that it would become a beautiful flower. Each of us needed to be nurtured, taught and guided to become a Buddha.

In Shin Buddhism, we know that we will all become a Buddha (so we just acknowledge our Buddha- Nature) and accept the guidance to Awaken to the Compassion and Wisdom of Amida Buddha.

In summary, Buddha-Nature is a concept (empty and formless) and then it becomes work (nurtured, taught and guided) and now part of the foundation (we all accept our Buddha-Nature as part of who I am).

Gassho (with palms together), Rev. Ron

2203, 2022

Getting to the Pure Land

March 22nd, 2022|

Q-60pxIt says that to go to the Pure Land you need the following: good from the past, a good teacher, Amida’s light, faith, and saying the nembutsu. I was wondering if your good from the past could come from multiple lives, just the present life, or a combination of the two? Could you consider hearing and reading the Dharma that you have good from the past?

A-60pxThere are answers on several levels, from traditional Pure Land, from Honen, and from Shinran.

From the traditional Pure Land tradition, it was thought that one need, as you listed: “good from the past, a good teacher, Amida’s light, faith, and saying the nembutsu.” This is because it was a monastic practice among the monks with a lot of disciples and needing teachers.

From the Japanese insight of Honen, the emphasis became reciting the Nembutsu (saying Namu Amid Butsu) at the moment before death, and then Amida and his entourage appears to take one to the Pure Land.

From the insight of Shinran, the moment of Awakening (Faith/Shinjin) is all that mattered, and it could be while still alive or for sure, at the moment of death (and with or without having reciting the Nembutsu with our last breath). Amida’s Compassion is complete, total and infinite, so there are no exceptions for everyone to enter the Pure Land.

In other words, for Shinran, past lives, teachers, etc., do not matter. Everyone, no exceptions, shall enter the Pure Land. This universal inclusion of everyone led to a lot of controversary because most people want to believe that “only good people should go to the Pure Land,” which is part of the usual concept of the chosen few.

Shinran reminded people that we should listen to the Dharma, lead good lives and help each other. As he reminded his followers: “One does not take poison just because there is an antidote.”

Gassho (with palms together), Rev. Ron

2502, 2022

Everything in the world is changing

February 25th, 2022|

Q-60pxWhat is the cause of death?

A-60pxThe short answer is: The cause of death is birth, because we are born we will die.

The complex answer is that everything in the world is temporary and changes. Everything is also inter-related and inter-connected (Karma).

Thus, the causes and conditions that allow us to be born comes together, and we call it birth. We all undergo constant changes in this world. This is what makes life limited and temporary (no one lives forever).

Then there is that change called death which is really all part of the whole that we can call the cycle of birth and death. In turn, each of us affects those around us.

Thus, what is important and to be valued is this time while we are alive, we call it life.

And what does that mean? Perhaps, we can leave this world in a better condition that when we came into this world. It is not the physical wealth that we accumulate while alive, but what effects do we have on others that gives value and meaning for our limited time on this spaceship called Earth.

As a Buddhist, we are not afraid of death, but no one wants to die. But realizing that our time is limited is exactly what gives us the freedom to really live. To a Shin Buddhist, realizing that our human life is limited gives rise to the feelings of gratitude which in turn is expressed in actions of kindness.

Gassho (with palms together), Rev. Ron

2701, 2022

Looking inward, understanding interdependence

January 27th, 2022|

Q-60pxOne person who considered himself a Buddhist told me that East Asian Buddhists are solipsists because they do not believe that other people they see and with whom they communicate have consciousness, thoughts, sensations, emotions and feelings. Is that true?

I want to know: Do the Chinese, Japanese, Korean, Singaporean and Vietnamese Buddhists believe that all people in our world, all the people they see and with whom they communicate, have thoughts, consciousness, sensations, emotions and feelings?

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This is more of a philosophical question that I am not qualified to answer. I am not familiar with “solipsists” and that philosophy.

There is a philosophical school of thought in Buddhism that is often called “consciousness only” which is way beyond my educational capabilities. As I understand it, in this “consciousness only” school, we are incapable of knowing anything for sure because we cannot know what is real and true. W e are left to depend on our Six Senses (sight, sound, touch, smell, taste and thought), which can be fooled or mis-led. And, everything is always changing. Thus nothing is true and real—we are left only with our consciousness.

For example, what is a chair? if you remove the back, is it still a chair? if you remove one leg, is it still a chair? At what point does our image or thought of a chair stop being a chair? In short, the chair is not real, only the mind has a conscious image of chair.

And it is much more complex than my simple example. But this philosophical train of thought has influenced much of Buddhism.

It is a way of explaining why this world is always changing, It explains why everything is interdependent and interrelated. It explains why the ego is temporary, etc.

As for northern Asian Buddhists (not Sri Lanka, Myanmar, and parts of Southeast Asian, which are Theravada Buddhists), the concept of “consciousness only” has a basic philosophical basis, but does not play a direct role in our daily lives. We know the results of that philosophy— everything in this world is constantly changing.

Most Mahayana Buddhists (China, Korea, Japan, Tibet, parts of Southeast Asia) are much more practical. We know we live in this physical world and we have to rely on our Six Senses to survive in this world.

Our spiritual well-being is not dependent on philosophy or political postures. We look into ourselves and understand how dependent I am on others.

Perhaps it can be summarized by the phrase “the selfless self” (“selfless” because we depend on others, and “self” because we have to understand how selfish I am).

Gassho (with palms together), Rev. Ron

2412, 2021

Buddhist thinking about impure thoughts, evil

December 24th, 2021|

Q-60pxWhat does Buddhism say about impure thoughts and immoral impulses? In other religions it is looked at as temptation from evil spirits and such, but how does Buddhism explain the root cause behind the temptation of sin and what can be done to help ourselves when tempted? Is there such thing as a naturally evil person?

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Second question first….. in Shin Buddhism (but not all schools of Buddhism), there is no such thing as a naturally evil person…. everyone is evil, so it is only a matter of degree.

Impure thoughts and immoral impulses….an interesting question. Certainly from a Buddhist point of view, this is not “sin” since there is no sin in Buddhism (sin as understood as breaking commandants or rules). The bottom line is “we are responsible for our thoughts, words and actions.” Thus, we have to use our judgment, knowledge, wisdom and experience to handle any thoughts (pure or impure) we might have, and then decide our words and our actions.

As Buddhists, we cannot judge other people’s actions (being nonjudgmental) and we cannot know the whole situation. We can only judge ourselves and use our tools (judgment, knowledge, wisdom and experience) to determine our thoughts and then, maybe, our actions.

Thus, our course of action when “being tempted” is to take responsibility for our actions.

Gassho (with palms together), Rev. Ron

2811, 2021

Do Buddhists believe in a supreme force?

November 28th, 2021|

Q-60pxIs there a supreme force, power or being?

A-60px

No, in Buddhist beliefs and teachings, there is not a supreme force, power or being in the sense of a Supreme creator, Supreme judge.

But, we do acknowledge an external power (or force, but not a being) that is beyond human understanding. This external power is in the spiritual world and can come to us limited human beings when we can let go of the ego-self. This is a force or power that guides us to wisdom and compassion because this force is Wisdom and Compassion itself.

Gassho (with palms together), Rev. Ron

2011, 2021

What are differences between branches?

November 20th, 2021|

Q-60pxAre there any doctrinal differences between the Nishi Honganji and Higashi Honganji branches of Jōdo Shinshū?

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Simple answer, no.

There are more than 10 branches of Shin Buddhism— the largest are Jodo Shinshu Hongwanji-ha (aka Nishi Hongwanji) and Shinshu Ohtani-ha (aka Higashi Hongwanji).

They split in 1603, as both a political ploy by the new shogun (Tokugawa, Ieyasu) and by a family feud between brothers as who should be the monshu (abbot).

By doctrine, there is no difference in that the lineage of Shinran and monshus (including Rennyo, the great reformer and organizer) remained the same.

Since that time, there have been efforts to show the superiority of one branch or the other, and subtle changes, like the title of things chanted. For example, Nishi Honganji uses San Butsu Ge, and Higashi Honganji uses Tan Butsu Ge—the same words with just a different pronunciation.

In more recent times, say since the Meiji Restoration in 1868, the modernization of Japan has also created some subtle differences. First, Ryukoku University (Nishi) and Ohtani University (Higashi) have been in academic competition.

And maybe in the last 50 years, there have been more subtle differences in what part of the doctrine is emphasized.

Gassho (with palms together), Rev. Ron

410, 2021

Is life governed by destiny?

October 4th, 2021|

Q-60pxDoes Shin Buddhism teach that life is governed by destiny?

A-60px

Shin Buddhism is part of general Mahayana Buddhism, and life is “governed” by Karma, which is not “destiny.” Everything in this world happens for a reason because everything is inter-connected. There are causes and conditions that lead to a certain result, and that result is part of the causes or conditions for other things.

Karma has two aspects, a passive aspect and an active aspect. The passive aspect is what we are born with, our height, eye color, hair color, etc., are inherited from our parents, and there is nothing we can do about it. We are born with it. But, what happens in life is determined by the choices we make. Life certainly looks more like an accident than destiny.

And, yes, everything happens for a reason. We just might not be able to see nor understand those reasons. The causes and conditions come together to cause something to happen. Most of the time, we don’t know why.

All the events—from the time we were born—leads us to this moment. We cannot possibly know all the causes and conditions that brought us to this moment. The hidden causes and conditions are so buried that we cannot know everything. We just have to assume the rains came so the crops could grow in 1946, so that when I was born there was enough food to eat. It is related and inter-related, but we cannot always see the connections.

Gassho (with palms together), Rev. Ron

2908, 2021

Can I attend services with service dog?

August 29th, 2021|

Q-60pxI sincerely want to learn more about Buddhism. I am a practiced meditator of many years—particularly mindfulness meditation. Thusly, vipassana is of great interest to me. I would like to expand my spiritual journey. I’ve been coming across a blockage toward that end, however, with regards to being welcomed with my trained and medical service dog. Although he is small enough to sit on my lap, trained to neither bark, socialize or ever leave my side, nobody has accepted the opportunity to experience this for themselves. I hope against hope that your temple will be the exception.

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You and your certified service dog are welcome to services and activities of the Midwest Buddhist Temple.

We are a Shin Buddhist Temple (Jodo Shinshu in Japanese), and we certainly are not in the vipassana tradition. Our roots are in Japanese Pure Land Buddhism, which has a “Path of No Path” in the sense that we do not have a physical practice (path). Rather, we are ordinary people, living ordinary lives and traveling together as “fellow travelers” to encounter a spiritual path that is profoundly ordinary.

We do have Zen Shin mediation, which is a hybrid meditation-type service of Soto Zen, mindfulness and quiet introspection. These sessions are held at 8:30 am Sundays and at 6 pm Wednesdays.

Our Family Service is open to all and are held at 10:30 am Sundays.

Gassho (with palms together), Rev. Ron

608, 2021

Following the Eightfold Path, Six Paramitas

August 6th, 2021|

Q-60pxDo Shin Buddhists use the Eightfold Path and the Six Paramitas as a guideline in daily life? Can you explain how they are used a little bit.

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For the most part, Shin Buddhists do not try to follow the Eightfold Path in a strict sense.

We acknowledge that this is part of the basic Teaching of the Buddha, but the Eightfold Path is almost impossible to follow as a limited human being. Instead, we hold it as the ideal.

As Mahayana Buddhists, we try to follow the Six Paramitas. These are guidelines for daily living. But, again, we know the Six Paramitas are almost impossible to follow as limited human beings. But we try.

For example, Dana or Selfless- Giving is the first Paramita. We know it is good to give, and we want to give of ourselves (money, time, energy, etc.). But we also know that we are limited human beings, so we want to be acknowledged when we make a donation, we want a thank-you card or a tax letter for the donations we make.

In reality, we should be able to give selflessly, without expecting anything in return— to give for the sake of giving. That is the ideal.

We also have to be aware of the other end: to receive. To receive without needing to even say thank you, but to receive with heartfelt gratitude. Again that is the ideal.

Gassho (with palms together), Rev. Ron

707, 2021

Shin Buddhist ministers are teachers who can marry

July 7th, 2021|

Q-60pxAre you a monk?

A-60pxNo, I am not a monk—if you consider a monk being a celibate male who is ordained.

Our tradition, Jodo Shinshu (Shin Buddhism), is the first sect/school of Buddhism to have a married clergy. Shin Buddhism came out of the Pure Land School of Mahayana Buddhism, which started in Japan.

Our founder, Shinran Shonin, considered himself as neither monk nor layman. He saw a path of “ordinary people” (who were considered “householders,” i.e., married, with family and jobs) without distinction of being male or female, monk or layman, rich or poor, educated or illiterate. Our temples are organized in a congregational style, with a minister (as teacher and religious leader); with members; and, here in America, we adopted the Sunday service format of gathering, and thus, we have “Sunday Family Services.”

Here in America, the early pioneers who brought Japanese Shin Buddhism to this country, facing racial and religious discrimination, translated Kaikyoshi (the title of ordination and certification that I hold) to be “minister” and started to use the title “Reverend” so as not to be controversial nor noticed. Thus, I am often just called “Rev. Ron.”

Gassho (with palms together), Rev. Ron

2406, 2021

How does political activism, Buddhism co-exist?

June 24th, 2021|

Q-60pxWhat are the political implications of Buddhism? In an age where politics is such a big part of our lives, and there are so many issues that cause pain and suffering, should we be active and engaged in the political process? Or would this put us in danger of us vs. them divisive thinking? When some actively want to harm others, are we obligated to try and stop them?

A-60pxThe political position of Buddhism has always been to get along with the local government. It was viewed as “Sutra and King” meaning that Sutra refers to the Teaching of the Buddha, and King refers to the government (back in those days, each area was a kingdom, ruled by a king). It was assumed that Buddhists got along with the king and the king, in turn, was kind to Buddhists. It is an acknowledgement that we live in this world together and cooperation was the best path.

Today, in America, this means to acknowledge the separation of church and state.

As for these times when politics are such a big part of our lives, yes, we should be engaged in politics.

We should encourage our leaders to follow the ideas of Buddhism. Mainly, this would mean, to follow a path of peace, to encourage harmony in society so that people are happy, and to care for the wellbeing of all living in our country/kingdom.

And when our leaders cannot follow the principles of Buddhism, we have the responsibility to change our leaders so that peace and harmony can guide our country and thus encourage the spread of Buddhism. Today, in America, it means to vote.

There is always danger when there are people who disagree with us. However, there are peaceful ways to confront those who disagree. If we choose a path of peacefulness and nonviolence, in the long run, we will prevail.

When there is violence and harm being done, we are obligated to stop the people doing the violence and harm in nonviolent ways. Today, in America, this could mean peaceful protest—not with rioting and rock throwing.

Gassho (with palms together), Rev. Ron

2405, 2021

Shin Buddhist ministers are teachers who can marry

May 24th, 2021|

Q-60pxAre you a monk?

A-60pxNo, I am not a monk—if you consider a monk being a celibate male who is ordained.

Our tradition, Jodo Shinshu (Shin Buddhism), is the first sect/school of Buddhism to have a married clergy. Shin Buddhism came out of the Pure Land School of Mahayana Buddhism, which started in Japan. Our founder, Shinran Shonin, considered himself as neither monk nor layman. He saw a path of “ordinary people” (who were considered “householders,” i.e., married, with family and jobs) without distinction of being male or female, monk or layman, rich or poor, educated or illiterate.

Our temples are organized in a congregational style, with a minister (as teacher and religious leader); with members; and, here in America, we adopted the Sunday service format of gathering, and thus, we have “Sunday Family Services.”

Here in America, the early pioneers who brought Japanese Shin Buddhism to this country, facing racial and religious discrimination, translated Kaikyoshi (the title of ordination and certification that I hold) to be “minister” and started to use the title “Reverend” so as not to be controversial nor noticed. Thus, I am often just called “Rev. Ron.”

Gassho (with palms together), Rev. Ron

April 3rd, 2016|

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