In the Contemplation Sutra, it talks about nembutsu samadhi. What exactly is nembutsu samadhi? How do you achieve it? How do you go about visualizing the Pure Land, the bodhisattva, and Amida?

Nembutsu Samadhi is Nembutsu Meditation, which takes several forms.

In the Contemplation Sutra, it refers to a type of meditation using visualization. In particular, one is supposed to meditate on “seeing” what the Pure Land is like—sights, sounds, smells and everything. The Pure Land is often described as the “Land” of utmost bliss.

By visualizing the Pure Land, one should desire, all the more, wanting to be born (or re-born) there. So, one tries to visualize the perfection of the Pure Land, which is so far beyond this world of Samsara (world of change).

Shinran acknowledged the role that the Contemplation Sutra plays in the development of Pure Land Buddhism, but he did not directly say that we should be concerned with things like Nembutsu Samadhi.

Shinran considered such practices as interesting, but had to be considered as selfpower practices which did not necessarily directly assist us in accepting the Wisdom and Compassion that is Amida Buddha.

Some of the other forms of Nembutsu Samadhi are:

• to continuously recite the Nembutsu (saying Namu Amida Butsu) and counting the number of times it is repeated
• to constantly walk around a statue of Amida Buddha for 100 days, with only one hour a day as rest while reciting the Nembutsu
• to perform certain esoteric rituals.

Gassho (with palms together), Rev. Ron

I was reading that you are not supposed to mix the Nembutsu with other Buddhist and other religious practices. I used to do tai chi and yoga. I would like to do them as exercises. I was wondering, if you didn’t follow their practices and beliefs, could you do them? Or do you have to give them up?

Shinran was very clear, the only practice is Nembutsu. Not only that, but a specific kind of Nembutsu practice. Only the Tariki (Other Power) Nembutsu— that was not mixed with meditative practices and non-meditative practices—would lead one to the Pure Land.

Only by acknowledging and accepting one’s own limitations can one ever hope to receive Shinjin (Awakening), and this is to realize all efforts and practices are fruitless.

One prepares to receive the gift of Wisdom and Compassion. However, in order to “best select” the pure Nembutsu practice of Shinran, one has to have many experiences and probably much experimentation.

For most people, it is only by having a lot of experiences that they are able to not only select “my practice” but also to have the wisdom to find my “best” practice.

I like the idea of “best select” because we come to make a choice only after much thought, experience and insight. And when one can discard the Ego-Self enough to receive.

Doing tai chi or yoga or anything is fine. It is part of making each of us a more wellrounded person. Of course, doing these kinds of exercise is fine, and it might add to your experiences in being more human, and more of an ordinary person.

Gassho (with palms together), Rev. Ron

What are some common examples of “self power” that you see from other people? If you keep Amida Buddha in mind and just live your life, is that considered “other power”? What should we watch out for to keep “other power” from becoming “self power”?

The most common examples of “self power” is probably those people who think something like Zen meditation will cause their Enlightenment. (Serious Zen teachers know that “other power,” or at least, something beyond ourselves is needed.)

The other common self power practice is just thinking that one can just practice something and become the next Buddha (the ultimate ego trip).

A Shin Buddhist knows that everything that we do is self power and, thus, just wasted energy. Only by admitting one’s limitations can we allow other power to even enter into our lives.

Other power enters our lives without any effort on our part. It just happens (thus shinjin is called a “crosswise transcendent” experience. It happens suddenly and without any effort, it just happens).

Another way of looking at it is: everything before shinjin is self power and, after shinjin, one can look back and see that it was meant to be because it led up to the experience of shinjin.

Maybe, all those self-power efforts were needed so that the causes and conditions could come about to accept shinjin.

To accept shinjin is so difficult because our ego keeps getting in the way, and we continue to reject the gift of shinjin.

As for the second part of your question—Is just living life considered other power—the answer is yes and no.

Yes, because when we live our lives naturally and freely, with mindfulness and kindness, then we are setting up the causes and conditions for shinjin.

No, because we are attached to our ego, and we seek shinjin. The more we seek, the more elusive.

Gassho (with palms together), Rev. Ron

I just wanted to be sure I understood ego self and non-ego self. Is ego self our self-focused selves? Is non-ego self when we realize we are limited and can’t reach enlightenment on our own and depend on Amida Buddha to help us obtain enlightenment in the Pure Land?

I am not sure by what you mean by non-egoself, but if it is when we realize that we are truly limited, then your question makes sense.

The ego-self is our selfish self. We are full of blind passion (Bonno) and we wander through life trying to fulfill our selfish desires.

But, after we truly encounter Amida, and we admit how useless our self-efforts really are, then the non-ego-self is the “small ego” that allows us to continue to function as human beings—but with a different attitude and perspective because one is embraced by the Wisdom and Compassion of Amida.

Gassho (with palms together), Rev. Ron

When you become a Shin Buddhist do you start on the path of being a bodhisattva or do you have to make the decision to become a bodhisattva? How do you become a bodhisattva? What is important to keep in mind being a bodhisattva in today’s world?

One of the unique things about Shin Buddhism is that one does not change when becoming a Shin Buddhist. The basis of Shin Buddhism is that we are all Bombu (limited and full of evil human beings), and there is nothing that we can do to change our limited and evil self. Thus, for us, the only alternative is to rely on the Infinite Wisdom and Compassion shared with us by Amida Buddha.

And this is complete reliance on Amida is called shinjin. Shinjin is the Awakening in this life that we Shin Buddhists look forward to.

Yet, we cannot do anything that will cause shinjin. Shinjin simply happens, it comes to us from Amida. Shinjin is not caused by any action or practice we humans can do.

Shinjin assures us birth in the Pure Land, and one can enjoy the benefits of the Pure Land in this life. However, if we do not receive or encounter shinjin in this life, that is fine because birth in the Pure Land is assured after death.

True, one becomes a bodhisattva of the Highest Rank of Non- Retrogression when one encounters shinjin in this life, but it is unrealistic to strive to become a bodhisattva because we are just too limited.

It is that spiritual contradiction; we cannot hope to become a bodhisattva by our own efforts, yet we can become a bodhisattva just by being our limited selfish human being.

Gassho (with palms together), Rev. Ron

What are the best beginner books to understand the foundations of Buddhism that everyone should read?

The most basic book for all of Buddhism would be “What the Buddha Taught” by Walpola Rahua. Also a good survey of Buddhism might be “Buddha” by Karen Armstrong.

Buddhism is so diverse and may seem so different to a person looking at Buddhism for the first time. There are so many schools, sects and subsects (each proclaiming to have the true path). Actually we each have to find our own path, thus, there are so many sects.

For our sect of Pure Land Buddhism, called Jodo Shinshu in Japanese and translated as Shin Buddhism, I would suggest “Ocean” by Kenneth Tanaka (copies are available in the MBT Bookstore) and “River of Fire, River of Water: An Introduction to the Pure Land Tradition of Shin Buddhism” by Taitetsu Unno.

Gassho (with palms together), Rev. Ron

When you become a Shin Buddhist, do you start on the path of being a bodhisattva or do you have to make the decision to become a bodhisattva? How do you become a bodhisattva? What is important to keep in mind being a bodhisattva in today’s world?

One of the unique things about Shin Buddhism is that one does not change when becoming a Shin Buddhist. The basis of Shin Buddhism is that we are all Bombu (limited human beings full of evil) and there is nothing that we can do to change our limited and evil self. Thus, for us the only alternative is to rely on the Infinite Wisdom and Compassion shared with us by Amida Buddha.

And this complete reliance on Amida is called Shinjin. Shinjin is the Awakening in this life that we Shin Buddhists look forward to.

Yet, we cannot do anything that will cause Shinjin. Shinjin simply happens. It comes to us from Amida. Shinjin is not caused by any action or practice we humans do. Shinjin assures us birth in the Pure Land, and one can enjoy the benefits of the Pure Land in this life. However, if we do not receive or encounter Shinjin in this life, that is fine because birth in the Pure Land is assured after death.

True, one becomes a Bodhisattva of the Highest Rank of Non-Retrogression when one encounters Shinjin in this life, but it is unrealistic to strive to become a bodhisattva because we are just too limited.

It is that spiritual contradiction. We cannot hope to become a Bodhisattva by our own efforts, yet we can become a Bodhisattva just by being our limited selfish human being.

Gassho (with palms together), Rev. Ron

I have some questions about self-power practices. a) What is self-power exactly? b) Is it just doing anything by your own efforts? c) What are some common self-power practices that you commonly see or hear people doing as a minister? d) When you are doing a self-power practice how do you just f ix it?

An interesting set of questions…. For a) Self-power usually refers to using one’s own efforts to discover Enlightenment, just like the historical Shakyamuni Buddha did some 2,600 years ago by sitting under a Bodhi Tree. For b) Yes, it is doing things by our own efforts. And it the attitude that I can find my own Enlightenment on my own. It is certainly possible, but almost impossible because we no longer have the Teacher (the Shakyamuni Buddha) to guide us. For c) Self-Power is what allows the ego to grow. For example, when one starts to meditate and starts with breathing exercises. Then one gets pretty good at it. And, soon, the ego takes over, and one starts to compare how much better I can meditate than the person sitting next to me. And it goes on and on.

One starts believing that I meditate pretty good. And on and on. The ego grows.

For d) How to fix it… .well it comes with the realization that I need help. And one comes to realize that Other Power can help me. But one has to let go of the ego and become willing to accept help.

The difficulty with the Self Power and Other Power is thinking in a dualistic way—somehow we want Self Power to be the opposite of Other Power. In reality, there is no Self Power because it is used by human beings who are, by nature, temporary and thus limited. Other Power is the energy, workings and grace of the Buddhas.

Only when a human can let go of the ego (and Self Power), then one can allow the Buddhas to have an effect. But, we are trapped as humans. We need Self Power to realize Other Power.

As humans, we only have Self Power. We need our Self Power to begin the journey. And it is only later, when we realize our limitations and come to know how impossible it is to discover Enlightenment by our own efforts… only after giving up (discarding Self Power) can we allow Other Power to work on us.

This is actually a common thread in all of Mahayana Buddhism. Wisdom alone is not enough. We need Compassion. Accepting the Compassion of the Buddhas allows us to become a Bodhisattva (goal of Mahayana Buddhism) which allows Wisdom to be realized.

Gassho (with palms together), Rev. Ron

How do I ensure a way of keeping Buddhism practices in my everyday life, almost as a habit?

Yes, it is out of habit, but we also need reminders. The basic practice of all Buddhists is to follow the Three Treasures of the Buddha, Dharma and Sangha.

But it can take many forms.

For many traditional Shin Buddhists, there are home reminders. Among the reminders is to have a home Butsudan—a small home Buddhist altar (I really dislike the word altar since it comes from meaning a site of making sacrifices). Each morning, open the Butsudan, place our hands together (Gassho) with our Nenju (mediation beads) around our hands, and bow (Raihai). And do this while thinking about the Three Treasures of the Buddha, Dharma and Sangha, and then saying the Nembutsu, “Namu Amida Butsu” (taking refuge in Amida Buddha). And at the end of the day, we close the Butsudan with Gassho, Raihai and Nembutsu.

Another reminder is to take a moment before we eat a meal, to put our hands together (Gassho) and to bow (Raihai) and say “Itadaki-masu” (I humbly accept this food with gratitude). And when we finish a meal, we do Gassho and Raihai, and say “Gochiso-sama” (I acknowledge the benefits of eating).

On a side note, Itadakimasu and Gochiso-sama are Japanese words, and you can alternatively say “Thank for the nourishment.”

Of course, another reminder is to attend our Sunday morning service when we can be among other Fellow Travelers (to be among the Sangha), either in person or virtually.

Some of the guideposts for everyday living.

• To be respectful of others, we might have different jobs and professions
• To be humble and not expect everyone to think the way I do
• To be kind toward others who might not agree with me
• To be grateful for the benefits we receive

In our everyday life, we should always try to be mindful of what we are doing and to be mindful of others.

There is not one way to practice Buddhism, and it should be both comfortable and comforting.

Gassho (with palms together), Rev. Ron

I was reading a book about the Pure Land. It said the Pure Land is here and now. I thought that it was a place we go to when we die. I just wanted to double check that the Pure Land is a place where we go to when we die.

The Pure Land is both, hereand- now and a realm for after we die. In traditional Pure Land Buddhism, the Pure Land is something for after death. It is said that Amida and his entourage will appear when you call the Name of Amida Buddha (say, “Namu Amida Butsu”) with one’s last breath and, then, one would be carried off to the Pure Land. And there developed many physical practices to ensure one would call the Name of Amida Buddha. Sometimes these practices were to help ensure one would call the Name and, sometimes, these practices were to build up enough merit so that Amida would appear even if I forgot or could not call the Name.

Then comes Shinran. Shinran showed that any practice was selfish and self-motivated and, thus, doomed to failure. What mattered was “Faith” (Shinjin) or Awakening of one’s powerless self and limited self, and the only hope was to receive the Infinite Wisdom and Immeasurable Compassion of Amida.

Shinran called this the “Two Kinds of Deep Faith.” At the same time: On one hand, total failure, selfish and destined for hells; and on the other hand, embraced by Amida and destined for the Pure Land.

Of course, using logic and human thought, it is impossible to be both destined for hells and destined for the Pure Land at the same time. This is the spiritual core of Shinran’s thought and teaching.

Thus, the Pure Land is here and now. When one is Awakened with Shinjin, the benefits of the Pure Land are in this lifetime, while one is alive. And the Pure Land is the ultimate destination after death. This is a spiritual answer, not a logical answer.

Gassho (with palms together), Rev. Ron

What does “abusing the Right Dharma” mean and how does one avoid it?

The “Right Dharma” refers to the Teaching of the Buddha, i.e., the words of the Buddha as transmitted in the Sutras.

When one tries to explain the Dharma, one does not add one’s own thoughts and ideas as if the Buddha said them. Abusing the Right Dharma refers to putting something else in the teachings as if it was from the words of the Buddha, such as adding Hindu or Christian, etc., beliefs into the Dharma. For example, saying “the Buddha is God and, therefore, …. blah, blah, blah …” It also means not to omit things from the Dharma when one tries to explain the Dharma. Abusing the Right Dharma refers to keeping the whole of the Sutras and maybe replacing one’s own thoughts— such as ignoring Karma and saying that fate is the only way things happen.

Thus, deep study is needed before transmitting the “Right Dharma” and that is why scholars and teachers are difficult to find. It is all too easy to take a small part of the Dharma and a personal understanding and then go off on a tangent, which might be considered “abusing the Right Dharma.” This is why Shin Buddhism encourages a collective style of Teachers/Minister.

That is, we do not have the guru style nor do we have a masterdisciple style of learning. Rather we encourage one to learn from many teachers and to listen to many ministers.

This is based on the idea that there are many paths to Enlightenment, but what matters is finding the path for you. (Of course, as a Shin Buddhist minister, I would hope you find the Nembutsu Path as your path).

Gassho (with palms together), Rev. Ron

Did Buddha say there was Amida Buddha and a Pure Land?

Yes, it is in the Sukha-vativuha Sutra also known as the Larger Sutra on Mitayus. If you do a Google search, you will probably come up with the BDK translation. In this Sutra, Sakyamuni Buddha explained how Dharmakara Bodhisattva made 48 Vows, and upon fulfillment of these vows became Amida Buddha (the combination of Amitayus and Amitabha).

Gassho (with palms together), Rev. Ron

I heard there is a Border Land. Is this a part of the Pure Land? What are some of the reasons that someone might go there?

Yes, there is a Border Land in most traditional Pure Land Buddhist schools/ sects. It refers to someone who dies and is not yet determined to enter the Pure Land due to incomplete practice. It is the Border Land between this physical world and the Spiritual World of the Pure Land.

For Shin Buddhists (Jodo Shinshu), as taught by Shinran Shonin, our founder, the Border Land does not really apply. Due to the inexhaustible (or infinite) Storehouse of Merit accumulated by Dharmakara Bodhisattva’s completion of Vows and becoming Amida Buddha, everyone is Born in the Pure Land.

Thus, we know that Amida’s Vow is able to overcome all of our human limitations. This is known as Vow Power or Other Power, which makes Shin Buddhism unique. In Shin Buddhism, everyone is Born in the Pure Land, in this life or at death. There are no exceptions because of Amida’s Vow.

Shin Buddhism is not for the “chosen few,” which is common for most religions. Rather, Shin Buddhism is for the chosen all—an odd term, but means there are no exceptions for Birth in the Pure Land.

The Pure Land is the realm of spiritual existence beyond this world. It is a realm or world in which a Bodhisattva postpones their own Enlightenment and continues to assist others with a heart of Compassion.

Gassho (with palms together), Rev. Ron

I was reading that he Primal Vow is excluded for people who commit the five grave offenses and slander the right Dharma. Is that true? The book I was reading said the people that are excluded are the people who slander the Dharma, due to denying the existence of Amida and the Pure Land, but the people who commit the five grave offenses are okay (not saying Amida approves of them).

[Editor’s note: The five grave offenses are killing one’s mother; killing one’s father; killing an arhat (saint); injuring the body of the Buddha; and causing a division in the Buddhist community.]

The ending passage about who is excluded remains in all the Vows and that is the way it was translated from the Sanskrit to the Chinese, and that is the way it was transmitted to Japan. There is no doubt that this exclusion passage is in the Vows.

As a scholar—and Shinran wanted to be recognized as a scholar— Shinran could not just drop or ignore the exclusion passage. He did get around it in subtle ways, and explained that everyone slanders the Dharma and may even commit the five grave offenses at one time or another.

But if the intent of the person was not purposeful (that is to slander and commit the five grave offenses on purpose) than these past acts could be forgiven. Additionally, if the slander and grave offenses were done out of ignorance (that is, before one came to understand the depth of Amida’s Wisdom and Compassion), then it could be forgiven.

In short, we can all be forgiven for slander and the five grave offenses, and so much more because of our ignorance. Certainly, if we were aware of Amida’s Wisdom and Compassion, we would not slander the Dharma nor would we commit the five grave offenses.

Gassho (with palms together), Rev. Ron

I was wondering what are the main books for Shin Buddhism that should be in my home library. I have The Three Pure Land Sutras, Tannisho, and Kyogyoshinsho. I didn’t know if there was any other books I needed to get.

You have a nice collection of books. The only other academic and doctrinal type book would be the “Collected Works of Shinran” in two volumes. This is available online and at the temple bookstore (when it is open again).

Among the non-doctrinal books, I would suggest:

• “River of Fire, River of Water” by Taitetsu Unno
• “Shin Buddhism: Bits of Rubble Turn to Gold by Taitetsu Unno
• “Buddhism of the Heart” by Jeff Wilson
• “Ocean” by Kenneth Tanaka

Gassho (with palms together), Rev. Ron