Ask Reverend Todd
Welcome to the Ask Rev Todd blog page where you’ll find a list of questions and answers about Jodo Shinshu or MBT. You will also find Rev Ron’s archive of questions as you scroll down this page.
Please note, we are temporarily taking a break from accepting new questions from this blog page. If you have a question about our temple or need assistance, please use our General Contact Form. Thank you.
Individual meditation and Jodo Shinshu
Why doesn’t Jodo Shinshu require solitary meditation? Is there a place for individual meditation in Jodo Shinshu?
Jodo Shinshu was a tradition for the ordinary person. It was for those who were not able to dedicate their lives to become a monk or nun. These were people who did not have the time or ability to meditate in the traditional sense of the word. These ordinary people had jobs and families to take care of. They were not able to renounce the world to dedicate their lives to meditate for spiritual enlightenment.
The Shin tradition was a single practice tradition of the recitation of the Nembutsu which was accessible to anyone. It was a tradition not for the privileged few but for everyone. That is why it became the most popular form of Buddhist in Japan.
Shinran Shonin, the founder of Jodo Shinshu, knew he was also an ordinary person and the inclusion of everyone really meant him.
He realized that he was incapable of overcoming his passions through difficult practices and needed help. You didn’t have to spend hours upon hours in meditation, which was a significant barrier for the common person who had everyday concerns. It was a path that became accessible to everyone.
Shin teaches us that we are all part of a universal family that needs each other to sustain life. As a community of followers we learn to see ourselves not as an isolated string but a part of a larger interconnected cloth.
Shinran questioned that if Buddhism could not help women, children, people with families, fisherman and farmers, then what is Buddhism for? He was looking out for the common person.
This made it accessible to absolutely everyone. The poor, rich, marginalized— those who have no ability to overcome their worldly desires and that is all of us.
It does not require us to be perfect, to follow doctrines, beliefs or creeds, but to deeply listen to the teachings. And if we find them to be true through our own life experiences, then apply them in our life.
Shinran taught that conditions in the human world had become so corrupt that it was no longer possible for ordinary people to achieve enlightenment through their own efforts. Monks and sages might be able to carry out sufficient religious practices to attain Enlightenment in the Age of Decline or Mappo, but most of us, including Shinran himself, could not. From Shinran’s point of view, the goal of meditation was impossible for ordinary people because it required the ego to overcome itself by its own power or effort.
Jodo Shinshu is grounded on the principle that all beings have the potential of attaining Buddhahood, not just a privileged few. As a Bodhisattva path, this means one won’t attain Buddhahood unless and until everyone does. Jodo Shinshu is not a solitary endeavor.
Many Shin temples in the BCA begin their services with a moment of quiet sitting. This form of meditation can be thought of as a means to calm and clear the mind in the turmoil of the world around us. It is a practice to prepare the mind to deeply listen to the Dharma. By doing this, we can become more understanding of the present moment and grateful for the life we have been given.
Gassho, Rev. Todd
Oh, the wandering mind …
When chanting, what thoughts might be going through your head?
I have a wide variety of thoughts that go through my head during chanting.
Since I am a new minister and new at being the chanting leader, I worry that I might do something wrong to mislead the Sangha. I try hard to focus on being accurate in the process— ringing the bell at the right time, pitch, tempo, saying the correct words, breathing properly, to list just a few.
Yet, I am human and my mind can wander. I too struggle with awkward thoughts like “Is my stomach grumbling?” “What did Joy bake for us today?” “How is my fantasy football team doing?”
I am not perfect nor can I focus like the Buddha can so this will happen often.
But that changes as we get into the flow of chanting. I become more receptive to the chanting rather than being the instigator. I try not to intellectualize chanting, trying to understand its meaning.
I am fortunate to sit in the naijin where I hear the collective voices of the Sangha. It is moving to hear everyone chanting together as it resonates deeply in my body. I wish you could hear what I hear.
When we can let go and become part of the flow of chanting collectively with each other, there is a sense of shift in the center of chanting from our minds—wondering if I am doing it correctly—to the heart and, ultimately, into our collective selves.
As I hear you all I can pick out your individual voices. By blending our voices, we are not losing our individuality. Our individuality enriches the sound of the group, the group is greater than the sum of its parts. Yet each voice carries the imprint of your personality and experiences.
Then reality hits, and I need to remind myself to be sure to end the sutra chanting correctly!
Gassho, Rev. Todd
Blowing out our blind passions
What is Nirvana?
Nirvana means “blowing out” like a lit candle. It means to blow out or overcome what we call our blind passions of greed, anger, and delusions—our ego self. These are referred to as the three poisons. It is how we see the world through our own lens of understanding and not how the world really is.
This is what Buddhists feel is the cause of our difficulties or our suffering. An example is like when things don’t go the way we want them to. That is due to our greed. Or when we are happy about some sort of outcome, but it doesn’t last.
This is the source of our suffering, but it shouldn’t make us sad when things like this happen. Instead, it should remind us to appreciate what we have been given.
Jodo Shinshu is considered a religion of awareness. We recognize that eliminating our blind passions is not likely while we are alive. We become truly human when we are fully aware. This means we feel a deeper appreciation for that which sustains our life. We see the need to make life better for all beings.
Because we know we are imperfect, we try to be mindful of how we act. We are aware that our actions have consequences. When our awareness deepens so much that we go through a complete change, it is called an awakening, enlightenment or nirvana. Buddha means one who has become awakened. To see all things as not separate from ourselves. The goal of all Buddhists is to become a Buddha.
Gassho, Rev. Todd
The significance of the 49th-day memorial
What is the significance of the 49th day after a person’s death?
The Buddhist tradition recognizes memorial services or observances in specific time periods after death. In traditional Buddhist thought there is a 49-day period of mourning after death that recognizes that the deceased is in a suspended state before taking another form. Rituals performed every seven days during this period were in hopes of elevating the deceased to a higher level of rebirth.
The 49th-day memorial is important because it comes at the end of all the seven-day cycles, reaching life’s fulfillment and birth in the Pure Land.
Its origins in India were that food would not last more than seven days so it became a unit of measure. It was as far into the future as we should look. The number 49 is also important because it refers to the enlightenment of Siddhartha Gautama, the historical Buddha, who attained Buddhahood after 49 days of sitting in meditation under the Bodhi tree.
However, in the Jodo Shinshu tradition, the significance of the 49th day memorial service is not for the benefit of the deceased, but for us, those who remain in this world, and is held in honor of those who have passed away.
Amida Buddha’s Primal Vow ensures our birth in the Pure Land to become a Buddha so there is no need for the efforts of others for a better result. The memorial service is an opportunity given to us to encounter and to listen to the teachings of the Buddha. It is a time to express our gratitude for Amida Buddha and the life of Nembutsu.
From a more modern understanding, mental health experts say the acceptance of the passing of the person moves from one phase of grief toward acceptance, realizing one must move forward. They recognize that a period of 45–50 days is when this occurs.
But Buddhists have long realized this. This doesn’tmean your grief should be gone. Our grief becomes more manageable because our life has grown richer due to a deeper appreciation and gratitude for our ancestors and the support of so many.
This is a time to check in with one another to be sure we are all OK.
Gassho, Rev. Todd
Achoo!!! Achoo!!! What’s the Buddhist response?
What is a proper and appropriate response for a Buddhist when someone near them sneezes to show that you care about that person’s health and well-being?
There is no right or wrong answer to this. Sneezing is actually a healthy response to expel irritants from your body. It can be an indication of an unhealthy state too.
When we sneeze, we usually apologize to acknowledge that we may be spreading disease or disrupting a quiet setting. So this interaction goes both ways.
My understanding is that the phrase “bless you” or “God bless you” was said because it was thought that a sneeze caused someone to expel their soul from their body. So it was said as a protection against this.
The conventional meaning of God as a creator who answers our prayers and the existence of a permanent “soul,” however, is contradictory to Buddhist thought. But if we think of “God” as pure love, compassion, and wisdom that permeates the universe for the benefit of all sentient beings— in essence, Truth with a capital “T”—we call this Amida Buddha.
Another common phrase is “Gesundheit,” which is the German word for “health”— meaning “I wish you good health.” But really any response to acknowledge someone’s sneeze is a way to show you care about that person’s health. Using “bless you” has religious connotations but is showing politeness and manners. I don’t think you need to overthink what is appropriate. You may be able to come up with a creative way to do this.
Gassho, Rev. Todd
What does it mean to be born in the Pure Land?
Is rebirth in Pure Land the final destination? A lasting home? Also, when attaining rebirth in the Pure Land, are we then enlightened? Becoming a Buddha? Or do we continue on a path in the Pure Land to enlightenment?
Birth in the Pure Land is something that occurs after death. It is the realm of enlightenment. It is not a reward nor a final destination like a heaven. Since our birth is already settled due to the Vow, we can focus on the importance of this life.
The Larger Sutra of Immeasurable Life explains that we are born in the Pure Land and become a Buddha due to the compassionate activity of Amida Buddha and the Primal Vow.
It does not matter if you are what we might label as a good or bad person. In fact, in the Tannisho it states: “Even a good person attains birth in the Pure Land, so it goes without saying that an evil person will.”
In his master work, the Kyogyoshinsho, Shinran states: “Reverently contemplating the true essence of the Pure Land way, I see that Amida’s directing of virtue to sentient beings has two aspects: the aspect for our going forth to the Pure Land and the aspect for our return to this world.”
When we understand the sacred story of the fulfillment of Amida’s Primal Vow, we are assured of birth in the Pure Land to become a Buddha and attain enlightenment. As a Bodhisattva tradition, this means all beings will attain liberation. \
So the aspect of return means that, as a Buddha, we have a responsibility to be a teacher. We will return to Samsara to guide beings along the nembutsu path.
It is not a literal coming back. Our loved ones don’t return as a ghost or apparition of some sort but as the working of wisdom and compassion. It can be expressed in many ways. We have all probably felt the presence of our ancestors guiding us. This is the aspect of return. \
My understanding is that the Pure Land is not actually a physical place. It is a spiritual realm established by Amida Buddha. So it is nowhere and, yet, it is everywhere.
Gassho, Rev. Todd
Why are names recited at memorial services?
We’ve recently started to read the names of those who died during the monthly memorial service, why did this change occur? What does this practice mean to him as the person who often reads the names out loud?
This reminds me of the Ireicho that I know Rev. Todd has visited, does he see any similarities between that monument and this practice?
I realize this is a new traditionthat I started for MBT. As I read the names and see so many come forward to oshoko, it is very moving to me. I have received positive feedback that people didn’t realize someone was on the list until we started reading them aloud. In the past, knowing someone was on the monthly memorial list required one to read all the names on their own. When we say the names out loud and take the time to hear them, I think it matters. Our practice in Jodo Shinshu is often described as deep hearing. It is not just hearing through our ears but from our hearts. This includes hearing all the names.
I think that is also the purpose of Ireicho where we take the time to remember our ancestors by stamping their names in a memorial book. In fact, all those who do this are also asked to stamp the names of some of the older incarcerees who likely don’t have families to honor them. By this action, it is a way to repair the collective Karma of our past.
I recently watched the Disney animated movie Coco. It is a movie inspired by the Mexican Day of the Dead holiday. There are many wonderful messages throughout but one that struck me was when in the spiritual world, a being will disappear when they are eventually forgotten. They don’t know where they go but the character in the movie says it will eventually happen to everyone.
Here are the lyrics to the song “Remember Me” featured in the movie.
Remember me though I have to say goodbye
Remember me, don’t let it make you cry
For even if I’m far away, I hold you in my heart
I sing a secret song to you each night we are apart
Remember me though I have to travel far
Remember me each time you hear a sad guitar
Know that I’m with you the only way that I can be
Until you’re in my arms again
Remember me
This is the significance of reading the names that we are honoring. It is our way to remember each person with gratitude. We are guided and sustained by them whether we knew them or not.
An added benefit when the names are read is we get to listen to the wonderful accompaniment of our talented pianists!
Gassho, Rev. Todd
Why do speakers sit for Dharma talks?
Why do MBT ministers sit during their Dharma talks? Is this common amongst BCA ministers?
This is not common amongst BCA ministers to sit for their Dharma talks. Most temples have a podium where the minister stands. The reason for this difference is related to the design of MBT.
Shinran Shonin referred to his followers as equal companions— Ondobo/Ondogyo —which means we are all fellow travelers on the path. This implies no hierarchy between ministers and lay members.
Most Jodo Shinshu temples have a hondo that does not have such a large height difference between the naijin (inner altar area) and gejin (outer area) like MBT does. But due to design and space requirements, this is how the MBT Hondo was constructed.
People sitting in the pews can see better because of the height difference. However, the typical hondo design is much more even in height. This height difference at MBT can create an implied hierarchy so to compensate for this, the minister sits during the Dharma message to physically lower themselves.
Gassho, Rev. Todd
OK to celebrate ‘fun’ Easter traditions?
As a child, I remember Easter as a fun holiday—coloring eggs, having an Easter basket filled with goodies, and a family party including an Easter egg hunt (who would find the “golden” egg?). I even wore an Easter bonnet to Dharma School! I never thought of it as a Christian holiday. We’ve continued many of these fun Easter traditions, but as a Buddhist, is it “OK” to celebrate Easter (and Christmas)?
We live in the U.S. and American culture promotes many wonderful secular aspects of these holidays. My childhood memory of Easter is also about coloring eggs, Easter egg hunts and getting candy. However, I’m not so sure if the coloring of eggs, egg hunts and the Easter Bunny have religious meaning.
But I think we can respect and appreciate the sanctity of the religious holiday while celebrating the positive cultural aspects that we have come to enjoy—things like getting together as a family and the gratitude and joy we see in young children. These are universal benefits in any tradition.
As a recognized holiday in American society, time is set aside for many of these traditions along with its commercialization so there is nothing wrong with taking advantage of that opportunity from a Buddhist perspective.
As we all celebrate together, this can open up a dialogue for a better understanding of each other.
Gassho, Rev. Todd
To come to temple or not to come?
If one doesn’t attend temple and isn’t a part of a Sangha, can he/she/they be good Buddhists and can they possibly reach Enlightenment?
As a minister I would encourage attendance at every Sunday service to be a good Buddhist!
But in all seriousness, this question brings up the question of religious identity. What makes one a Buddhist?
This can take many forms. It is not just one way.
I think Jodo Shinshu has a big tent with the Dharma as its center support that encompasses everyone.
You may have heard of “night-stand” Buddhists. Those who are well-read in Buddhist texts but are not involved in a Sangha or claim a religious affiliation.
Buddhism refers to the three jewels that are important to the Buddhist follower. These are Buddha, Dharma and Sangha. So being with a community of followers (Sangha) is an important and helpful part of our tradition. For a Shin Buddhist, our practice is learning from our daily life. It is deep hearing which is not just listening to the teachings, but also learning from our experiences with each other.
Being with a Sangha is part of this process.
But what about those who are unable to or are uncomfortable being part of a Sangha? Are they bad Buddhists? No!
The notion of being a “good Buddhist” implies there is a “bad Buddhist.” It is not an either/or dualistic thought. They are both sides of the same coin. If we look within ourselves, we are all good and bad Buddhists!
However, in the Shin tradition, there is Great Compassion given to us by Amida Buddha, which is the Wisdom and Compassion or understanding and caring that sustain our lives. The Buddha sees things without discrimination so one does not have to be what we think of as a “good Buddhist” to receive this compassion. We all have our human limitations, and it is not in spite of, but because of, them that we are embraced as we are.
However, just because there is an antidote doesn’t mean you should take the poison. We should each strive to move toward expanding our awareness and understanding of what Amida Buddha means to us—to see the wisdom and compassion in our lives.
Gassho, Rev. Todd
How did you decide to become a Buddhist minister?
How did you decide to become a Buddhist minister?
Many of my life experiences have brought me to this point. What was probably the most influential was the death of my sister when I was a teenager and how it affected our family and so many others.
When I saw how people were changed by her life, I came to realize I was surrounded by people who lived with the Dharma in their lives. Although my parents were devastated by her death, when I reflect back, I see how the compassionate working of Amida Buddha was a guiding light in their life. Through them, I have come to realize that the Dharma was being taught to me every day. Although I didn’t pursue the ministry initially and became a dentist, the way I practiced was strongly influenced by my Jodo Shinshu upbringing.
So after leaving my dental practice, causes and conditions made it possible for me to learn more about the teachings. My sister was married when she died and her husband at the time became a Buddhist minister and scholar. He became my teacher at the Institute of Buddhist Studies and was very influential in my education and my decision to become a minister.
Gassho, Rev. Todd
Archive of Rev. Miyamura’s Writings
What is nembutsu samadhi?
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
Do tai chi, yoga fit into Shin practice?
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
Allowing ‘other power’ to enter our lives
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
What’s difference between ego self and non-ego self?
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
The spiritual contradiction of becoming a Bodhisattva
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
Can you recommend books for someone new to Buddhism?
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
How do you become a bodhisattva?
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
Reminders for keeping Buddhist practices
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
Reminders for keeping Buddhist practices
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
Pure Land: Two kinds of deep faith
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
How not to abuse ‘the Right Dharma’
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
Sakyamuni, Amida Buddha and Pure Land
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
Tell me more about the Border land
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
Who is excluded from the Primal Vow?
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
Books on Shin Buddhism to complete one’s home library
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