What does it mean to “become a Buddha” especially after one dies since we say that we all become Buddhas once we die?

To “become a Buddha” means to become Enlightened. In our tradition of Shin Buddhism (Jodo Shinshu), it is the workings of Amida Buddha that allows us to fulfill our full potential and to become a Buddha, either in this life or most certainly after we die.

It is the unique Teachng of Shinran, the founder of Shin Buddhism, who showed us the Path of Awakening in this life so we can have the benefit of Enlightenment while we are still alive which is the core of Buddhism.

One cannot use logic to define Enlightenment because a finite human being cannot comprehend the Infinite. Thus, to be Enlightened is doing the impossible and can only be understood in a spiritual sense.

The historical Shakyamuni Buddha was the first known human being to become a Buddha.The word Buddha is a title that means the Enlightened One.
 

What does it mean to be “enlightened?”

To be “enlightened” means to become a Buddha. It means to be “Awakened” to the meaning of life. It is a spiritual state of Infinite Wisdom and Compassion.

One cannot use logic to define Enlightenment because a finite human being cannot comprehend the Infinite. Thus, to be Enlightened is doing the impossible and can only be understood in a spiritual sense. The historical Shakyamuni Buddha was the first known human being to become a Buddha. The word Buddha is a title that means the Enlightened One.

What does it mean to be a “good” Buddhist? And do you have to come to temple to be a “good” Buddhist?

There is not really any such thing as a “good” Buddhist, or a “bad” Buddhist. We are just who we are. We are just ordinary human beings with a limitless number of limitations. When we realize that I am a limited and ignorant human being then I can go beyond good and bad.

In a relative sense, yes, one should attend temple to be a “good” Buddhist because it is part of the Three Treasures (Buddha, Dharma, Sangha or Teacher, Teaching, Group).

To be part of the Sangha is be part of the Group that together follows the Buddha-Dharma (the Teacher and the Teaching). In theory, one can be an isolated and single Buddhist follower, but it is difficult to feel the support that belonging to a group of “fellow travelers” brings by belonging to a Sangha and attending services.

Additionally, to be a Buddhist means to share the Dharma. We share the Dharma by joining with “fellow travelers.” To have a temple and to listen to the Dharma is a great opportunity and a great responsibility. This is how we share the Dharma with future generations.

What do you think about when you are chanting?

When chanting, one should just listen, hear and chant. We should chant by following the leader and try to stay in tune, in time and chant naturally.

We should hear what others around us are chanting and try to stay together.

We should listen to the Dharma. Maybe we understand the words, but most likely we don’t understand the words. Still we should appreciate that the Dharma has been transmitted for centuries by chanting.

Chanting is to prepare ourselves to listen to the Dharma. It is a kind of meditation that clears our minds. When we chant, we should be in the moment and just enjoy hearing everyone’s voices chanting together.

Chanting is part of every Buddhist Service, regardless of the language, culture, country or time. Chanting and the Dharma talk is common to all Buddhists and is the expression of the Three Treasures: Buddha, Dharma, Sangha—or Teacher, Teaching, Group.

So, the real answer to the question is to be thinking about nothing, just be doing the chanting.

Editors note: To experience chanting visit our Buddhist Chanting page to view a video series of traditional Shin Buddhist chants.

Why should Buddhists come to temple? Is it important to reaching Enlightenment?

Buddhists should try to come to the temple because part of the Three Treasures is the Sangha (the group of “fellow travelers”) who support the Buddha and the Dharma. In a more practical way, being part of the Sangha is for mutual support.

It is important to be among fellow Buddhists so that we can encourage each other toward Enlightenment, and we can help each other from going to extremes (to stay on the Middle Path). Although it is certainly possible to find Enlightenment without coming to the Temple, it is all too easy to become egotistical and find ourselves wandering away from the Dharma.The Sangha helps us stay balanced.

In a practical way, for living around Chicago in the year 2015, we need the Temple as a gathering place to hear the Dharma (Listen) and to participate in Buddhist activities (Live the Dharma). For example, it is nice to chant the Sutras alone, but there is a dynamic sense when many are chanting together.

Did Shinran Shonin have children? If so, whatever became of them?
 

Shinran, the founder of Shin Buddhism (Jodo Shinshu), was among the first priests to openly acknowledge being married. Honen, who expressed the idea that whether priests or nuns are single or married, it makes no difference in the Light of Amida Wisdom and Compassion. Thus, Shinran did marry and had six children.

Very little is known about what happened to most of them except for Zenran (the oldest son) and Kakushinni (the youngest daughter).

Zenran caused the most difficulty for Shinran. Zenran, for unknown reasons, started rifts among Shinran’s followers in the Tokyo area; he claimed that he had a secret teaching from his father.

In the end, with great anguish, Shinran felt he had to discredit and disown Zenran because Shinran had already openly and honestly shared all his teachings.

Kakushinni was left to care for her father in Kyoto during the later stages of Shinran’s retirement in Kyoto. Shinran’s wife, Eshinni, returned to her family home to care for the property and family affairs.

It was Kakushinni who built a mausoleum (Ohtani Homyo) in memory of Shinran, which was the beginning of the Hongwanji sect and the beginning of Shin Buddhism.

If Buddhists strive to reach enlightenment, it would seem we would be walking amongst one-or some. Have you known people who have reached enlightenment? And how do you know?

I have been fortunate to have been among people that I would consider “enlightened” in the Shin Buddhist sense. We call these people, Myokonin, which literally means a wondrous, excellent person. These people are devout followers of Shin Buddhism (Jodo Shinshu) and who live a life dedicated to Amida Buddha. These people are so very humble. Of course, they would never admit that they have an awareness and awakening that is extraordinary. Yet, they say simple things and act with great humility. There is an official Hongwanji process to be recognized as a Myokonin, but I think we would know when we encounter a Myokonin. We (and others) would be able to sense being around a Myokonin. They are so normal, and that is exactly what makes them so extraordinary.
 

How many times is “Namu/namo Amida Butsu” supposed to be repeated? It seems like, years back, we repeated it three times. Now, it’s one time? What are the reasons for the number of times it is recited?

The tradition of repeating the Nembutsu (Namo Amida Butsu) three times seems to be an American tradition coming sometime in the 1920s or 1930s. No one knows exactly when nor why. In Japan, the tradition has been that saying the Nembutsu should be natural and spontaneous. But in America, it is not spontaneous, so it was thought that the ministers would “force” the habit to have the members repeat after the minister; if once was good, then, three times was better.
 

How does reincarnation fit into Buddhist teachings and beliefs?

 
This is a complex question. Buddhism believes in the Oneness of all life. All sentient beings are equal which means all living things have Buddha-Nature, the potential to become a Buddha.

Thus, all life is to be honored and respected. Oneness is like Lake Michigan.The lake is one body of water. But a wave can form and we see it. It has a shape and form, for a limited amount of time. But when the wave crashes into the shore, we no longer see it.

Nonetheless, the water that makes up that wave is always part of Lake Michigan. It had the form of a wave for a short time and then returned to be part of the overall lake again.

Human life is like that wave. We have a shape and form for a limited period of time. It is our temporary ego that thinks it is separate from the Oneness. The reality is that we come from the Oneness, and we return to the Oneness—and we are never really separate from the Oneness.

The complex part of this question depends on how one defines “reincarnation.”

The first thing to remember is that Buddhism does not have the same belief as the Hindu religion, which has the concept of direct reincarnation into another being.

But there are several Buddhist cultures that have a basic teaching that there is a level of punishment or reward that results from behavior, which sounds like reincarnation.

Rev. Ron, is there significance to the number of beads in an ojuzu?

Well, first, the proper name for what many of us refer to as the ojuzu, is actually the onenju.

The closest translation of onenju is “meditation beads” Ojuzu, on the other hand, translates to “counting beads.” And Jodo Shinshu does not count anything (such as the number of times a person says Namo Amida Butsu).

But whichever name you use, you should treat these beads with the utmost respect at all times. At home, it should be kept in a special place, such as in a drawer near the family altar. At other times, the Buddhist follower should carry the onenju in the purse or in the coat pocket, so that it will always be available.

During Buddhist services, the onenju should be held in the left hand when being carried and should encircle the hands during gassho, symbolizing Oneness.

A full strand of onenju beads has 108 beads (more later). Of those beads, there are three that are different in size and color. When the onenju encircles both hands in gassho, one of these different beads sits at the midpoint of one hand; this is the “father” bead. At the midpoint of the other hand is the “mother” bead. These two beads are reminders to us that each of us has parents. The third bead that is different than the rest is found where the tassel is formed; it is the “Amida” bead and ties everything together.

So, if you are curious as to why the onenju has 108 beads, yes, there is a reason. Get your math hats on, and we’ll explain:

• We humans have five senses—sight, sound, smell, taste and touch. Those 5 senses plus consciousness equals 6 senses.
• Each of those 6 senses can be perceived as: good, bad or neutral. (6 x 3=18).
• Each of those 18 good, bad and neutral senses can, in turn, be designated positive or negative. (18 x 2 =36)
• And each of those 36 positive or negative good, bad and neutral senses could occur in: the past, present or future (36 x 3=108).

Onenju

The number 108, then, represents the 108 human passions. And the onenju reminds us that we, as humans, are often roiling in these 108 passions.

In Buddhist tradition, we call upon the Buddha, the teachings and our community to help us to overcome these 108 human passions.