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

What, if anything, happens to people when they die?

We don’t know. And for the most part, Buddhists do not care.

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

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

Gassho (with palms together), Rev. Ron

How do you know when you have shinjin?

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

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

Gassho (with palms together), Rev. Ron

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

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

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

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

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

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

Gassho (with palms together), Rev. Ron

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

There are answers on several levels, from traditional Pure Land, from Honen, and from Shinran.

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

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

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

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

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

Gassho (with palms together), Rev. Ron

What is the cause of death?

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

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

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

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

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

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

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

Gassho (with palms together), Rev. Ron

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

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

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

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

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

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

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

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

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

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

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

Gassho (with palms together), Rev. Ron

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