What 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?

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

Is there a supreme force, power or being?

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

Are there any doctrinal differences between the Nishi Honganji and Higashi Honganji branches of Jōdo Shinshū?

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

Does Shin Buddhism teach that life is governed by destiny?

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

I 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.

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

Do 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.

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

Are you a monk?

No, 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

What 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?

The 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

Are you a monk?

No, 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

Why is there chanting during meditation?

Slightly the wrong question… chanting is one kind of meditation. Meditation is not just sitting meditation, and even with sitting meditation, there is usually a breathing discipline along with other disciplines of posture, direction, duration, etc.

Chanting is part of Buddhism.

Buddhism started as an oral tradition (with no written language at the time). Thus, repeating the Teachings orally was one of the ways to pass them from one person to the next.

Currently, every Buddhist sect or school would chant part of the Sutras (words of the Buddha) as part of any religious service.

Gassho (with palms together), Rev. Ron

If you had the choice, would you be Bodhisattva or become a Buddha? For what reason do you choose this?

As a Mahayana Buddhist, one always chooses to wish to become a Bodhisattva. In reality, it is impossible to become a Buddha with all the mixed messages we get in this world.

So, to aspire to be a Bodhisattva is what is possible. And one would be motivated by Compassion to help others because we live in society.

There is an old saying which rings true: ”If you want to go fast, go alone. But if you want to go far, go together.” As a Shin Buddhist, we all want to go far, so we go together as a Sangha (our group of fellow travelers).

Gassho (with palms together), Rev. Ron

Does Zen Shin Buddhism mainly focus on the sutras/teachings of the Buddha? Why or why not?

First, Zen Shin Buddhism does not exist as a school or sect of Buddhism. We used to call it Zen Shin Sangha (Sangha is the group). So, it is intended to be a group who participate in Zen Shin meditation.

Zen Shin is a unique form in that it takes aspects of Zen Buddhism and Shin Buddhism to make it more comfortable for today. There is not much emphasis on the difficult study of Sutras nor an academic approach to the teachings. Rather, it is more like making the Teachings apply to each person.

If one decides to incorporate Buddhism into his or her daily life or to become a Buddhist, does that mean he or she can only be practitioners of Buddhism? Or can they practice other religions? This is an interesting question that only a Westerner would ask. To the Eastern mind and for a Buddhist, there is not a concept of “exclusivity” (i.e., there is not the idea that I am Catholic and thus not a Methodist, etc.) nor a feeling of “I am right, and you are wrong.”

To a Buddhist, one chooses his or her own “right” path, which means labels become meaningless.

(From the Westerner’s approach, one could start the Path of Buddhism without renouncing their past religion. For example, one could be part of two or more churches/temples. Over time, one would naturally gravitate to one school or sect as the Teachings became relevant. It should be a natural and organic move toward the Teachings that resonate, and other teachings/religions will just fall away.)

What does the Buddha teach?

Of course, to respond to this question would take a 100 years. In short, the Buddha, in his last talk, said something along the lines of: “Be a lamp unto yourself and always seek questions.”

To discover Enlightenment (to become a Buddha) means to make peace with yourself and to understand the world as it really is. There are limitless and different ways to explain this because each of us are different, and we have different abilities and talents. In practical terms, the Buddha taught: Wisdom and Compassion.

From a logical point of view, to find and discover Wisdom is so impossible, to find and discover Compassion is so impossible. To do the impossible, we have to discard logic, and there can only be a spiritual answer and, thus, we begin our Path with Buddhism.

Gassho (with palms together), Rev. Ron

Will meditating help me to realize no-self? How?

Meditation is a discipline which tries to help me “let go” of attachments and desires.

When we come to realize that the Ego-Self does not exist, then it is “no-self” or “non-self.” The Ego-Self is so very strong in humans (and is necessary for survival). But the reality is that the Ego-Self is temporary, thus, not real, which is to realize no-self.

So, meditation will help you realize no-self only if you allow it to become part of your life.

Gassho (with palms together), Rev. Ron