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

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

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

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

Gassho (with palms together), Rev. Ron

In Shin Buddhism, when you die, you go to the Pure Land. What happens if you have really bad karma in this life? Does Amida allow you into the Pure Land when you believe in him, say the Nembutsu, and want to be reborn in the Pure Land. Do you have to wait to be reincarnated in another life and live a good life? What if you still have problems in working your karma out in this life?

In Shin Buddhism, everyone will go to the Pure Land at death. No exceptions.

We are in our last cycle in Samsara because we are born into the realm of Human Beings, and the Universal, Absolute, Unconditional Vows of Amida has a storehouse of merit which overcomes all human limitations and defilements. This is a unique teaching because our Karma is overpowered by Wisdom and Compassion. This is often a difficult teaching to accept because we all want to be better than the next person and we want to think I am good person. In reality, however, we are all bad people full of selfish ego, blind passion and all the rest. It is only a matter of degree.

It is difficult to accept that Hilter, Pol Pot, Baby Doc, Stalin and all the rest will be born in the Pure Land, just like me. But that is the meaning of non-discrimination and the Universal Vow of Amida. There are no exceptions. Regardless of our past, we are all Born (or reborn) in the Pure Land, without exception. Of course, we don’t know when we will become fully Enlightened as a Buddha.

Saying the Nembutsu is something for this life. Again, a unique teaching within the Pure Land school. Shin Buddhists who want to experience Awakening (or Shinjin—which is often translated as “faith” but is more are like awakening)— in this life, can say, recite, practice the Nembutsu. This Awakening is a single moment of Awakening with the right conditions and is that spiritual Ah-ha moment.

Shin Buddhism, and all of Buddhism, does not use the idea of “reincarnation.” That is a Hindu concept that has been used to describe the Buddhist concept of “the cycle of life and death” (with the exception of Tibetan Buddhism, which believes the next Dalai Lama is the reincarnation of the past Dalai Lama. But note that the next Dalai Lama is already born when the past Dalai Lama dies, so this is not exactly the same reincarnation as the Hindu belief).

Buddhism teaches that everything is interconnected and inter-related. One life affects all life around it—in the past, present and future. Buddhism does not have a soul, or something that carries from one life to the next.

Gassho (with palms together), Rev. Ron

During Zen Shin Meditation, why do we walk? What is it supposed to symbolize?

There are many kinds of meditation. Sitting meditation, walking meditation and chanting meditation are the most common forms of Zen Meditation. Zen Shin meditation takes these and other forms of meditation as part of the mix of discipline.

Why do we walk? A good question, but I assume it is like breathing meditation—to become aware of the simple things we usually take for granted. Breathing, walking, talking (chanting) and all the usual human activities are usually taken for granted and remind us of being human.

Please consider eating meditation. That is, to eat each meal with full awareness of each bite and with the appreciation and gratitude for all that goes to make up that meal. Consider and be grateful for all the sacrifices that have gone into each bite.

Gassho (with palms together), Rev. Ron

How does Shin Buddhism differentiate itself from Theravada and Mahayana Buddhism? Are there different rules, readings or interpretations?

This would take a long time to answer because it is so complex. But in short, Theravada (school of the elders) tries to follow the footsteps of the historical Buddha with an emphasis on Wisdom. Mahayana Buddhism tries to take the essence of the Teaching (and not the exact letter of the Teaching) and there is an emphasis on Compassion and the Bodhisattva idea. Shin Buddhism comes from the Pure Land School within Mahayana Buddhism. Shin Buddhism is a religion of “thank you” for what I have already received (Wisdom and Compassion) and I only have to become aware of it; while most religions are religions of “please” (as in asking for guidance, asking for grace, or asking for something).

Gassho (with palms together), Rev. Ron

How would one go about practicing Buddhism in their everyday life?

For a Shin Buddhist, everyday life is our practice. It is profoundly counter-intuitive, but fully being a limited human is exactly why we can discover Awakening.

There are not the usual difficult meditations, there are not esoteric rituals to perform. Because we are so ordinary and so limited, we let go of our Ego-Self to be embraced with the Wisdom and Compassion that is Amida Buddha (the symbol of Amida Buddha is the Wisdom and Compassion that is already there in the universe).

Gassho (with palms together), Rev. Ron

During meditation, when your mind begins to wander, how do you get your mind back to the original “focus”?

During Zen Shin meditation, you count your breathing at a natural pace. So when you lose your focus, become aware of letting it go when you breathe out. One of the sayings that the leader often says is: “Breathe in, breathe out. When thoughts come up, let them come, and then let them go. Don’t engage with them. Let them come, and then let them go with your exhaling breath.”

Gassho (with palms together), Rev. Ron

This column originally appeared in the November 2017 Bulletin. We thought its relevance today makes it worth re-sharing.

If Shinran were alive today and happened to be on the playing field (or basketball court or baseball diamond, you get the picture) as the National Anthem played, do you think he would take a knee?

Shinran would probably take a knee; he was a radical in his own way. He was definitely not a political person, but he would be annoyed by the U.S. president trying to make political points at the expense of a racial minority.

Not standing for the National Anthem is not about disrespecting the flag and not about showing disrespect to the principles of democracy. Rather, it is about remembering that justice has not always been equally practiced.

He was definitely a person of the ordinary people and would have empathy with Black Lives Matter.

Gassho (with palms together), Rev. Ron

What is the purpose that Buddhism is meant to fulfill? I’ve learned about escaping samsara and becoming enlightened but is there another purpose or reason?

Buddhism has a broad spectrum of understanding. The “purpose of Buddhism” is to fulfill our full potential and awaken our Buddha-Nature (the potential to become a Buddha).

But, the “purpose of Buddhism” is also to discover Enlightenment and achieve Nirvana. But Nirvana is described as “to extinguish” all desires and selfishness.

And this is to escape Samsara, the 6 Realms of Existence, which are used to describe this world of human limitations. There are so many other ways of explaining Buddhism—maybe, our actions.

Thus, our course of action, when “being tempted,” is to take responsibility for our actions.

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 a 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 what words and/or actions we will use.

Also, as Buddhists, we cannot judge other people’s actions (being non-judgemental), and we cannot know the whole situation. We can only judge ourselves and use our tools (judgment, knowledge, wisdom and exerpience) 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

Why does Belle Knox get to make pornographic videos to pay for her Duke education and other people like myself take FAFSA student loan debt with interest
and have to do honest work to repay?

Where is the justice?

As a Buddhist, we cannot control what others do— nor can we judge them.

Belle Knox saw an opportunity to pay for college and took it. It is not the common way to pay for college, but it was her choice. As for most students, loans are about the only way to finish college.

For sure, there is no justice and there is no fairness. I certainly worry for this country and this world if it becomes the haves and have-nots.

For a more ideal justice, go back to the California Plan for Higher Education from the 1950s and 1960s—all community colleges, state colleges (24 campuses) and the University of California (10 campuses) had no tuition….every high school senior who was in the top 10 percent of the class could attend one of the U of C campuses.

This meant that a summer job could just about pay for dorm and books (and your parents would help at a reasonable cost).

It created great equality and diversity because money was the major determining factor of attending college or not. (Of course, then-Gov. Ronald Reagan started tuition in 1969, and the rest is history.)

So, the real justice is for you and your generation to make the changes in state government so that state colleges and universities could be tuition-free and could harbor real equal opportunity.

Gassho (with palms together), Rev. Ron

Do I need to go through a formal ceremony in order to take refuge or is this “informal” in Shin Buddhism?

There is no requirements or initiation ceremony to be a Shin Buddhist, just come as you are and be part of our Sangha (that is, to be a part of the group of “fellow travelers”).

To be a member of the Midwest Buddhist Temple, one only needs to make a financial “pledge” (fill out the Pledge Form). From time to time, we do have a ceremony conducted by the bishop of the Buddhist Churches of America (our national organization) in which one receives a Buddhist name and pledges to follow the Three Treasures—the Buddha, the Dharma (the Teaching) and the Sangha. But this is optional.

Gassho (with palms together), Rev. Ron

Who offers comfort to a person who is grieving but cannot be comforted though he himself has already achieved enlightenment?

Is there ONE higher being that is acknowledged as a creator that can bring that comfort through Buddhism?

No, giving and receiving comfort is part of the workings of Compassion.There is not a higher being deciding what comfort means.

Buddhism is all about living, appreciating life because we realize that life is limited (i.e., death will come to each of us).

And achieving Enlightenment does not make one super-human, rather it makes one more human. Anyone who thinks or believes “I am Enlightened” is certainly not, because it would be an expression of the Ego-Self (the “I”).

Receiving comfort is like receiving food. We should appreciate and acknowledge the efforts of others (other people and all the things like sun, rain, soil, etc.). And remember that offering comfort requires someone to receive it. If the other person does not accept it, the comfort is meaningless.

It is like asking a blind man to see the sun and the clouds. We have to find ways so that a blind man can understand what sunshine is and what a cloud is.

Gassho (with palms together), Rev. Ron

May I please request you say a prayer so my health and finances improve?

As Shin Buddhists, we do not practice petitionary prayer, as such. The reason is that our founder warned us about asking for temporary things, and we really
should be concerning ourselves with what is important—for example, our spiritual well-being.

We can and do, however, send you our meditation on loving kindness.

Metta

May all beings be happy. May they be joyous and live in safety.

All living beings, whether weak or strong, in high or middle or low realms of existence, small or great, visible or invisible, near or far, born or to be born, may all beings be happy.

—From the Karaniyametta Sutra

Gassho
(with palms together),
Rev. Ron

Have you seen a movie lately (say in the last five years!) that made you think: Why, there’s a good Buddhist lesson there! If so, what was the movie and what was the lesson?

I am not a movie person, and have not seen any recent movies. That being said, the movie that most moved me is a classic 1950 movie called “Rashomon.” It has the Buddhist lesson of “Right Views.”

Of course, this is a classic Akira Kurosawa movie starring a young Toshio Mifune and all that. In this movie, there are four versions of an event, a person’s death, a Samurai warrior.

The lesson is that we don’t really know what happened, but each person has their own version of what happened. So, we are left to wonder who is telling the truth or if any of them are telling the truth or only their version.

This is a reminder that we have to be careful in judging others, and to question our own selfish motives. “Right Views” means things are what they are though we don’t all see them the same, and we have to realize how difficult it is to determine what really happened.

Gassho (with palms together),
Rev. Ron

I am a new practitioner of Jodo Shinshu Buddhism from Florida, and I have a question. Unfortunately, there is no BCA-affiliated temple in my state. However, I’m interested in creating an altar in my home that includes a statue of Amida Buddha.

I’m wondering if you could please tell me if the statue seen here is Amida Buddha. Also can you please tell me the mudra this statue is holding?

Welcome to Jodo Shinshu. You are right that we do not have a BCA temple in Florida. But it’s great that you want to create an altar for your home.

Yes, this is a statue of Amida Buddha. The mudra (hand position) is the modified “OK” sign (with thumb and index finger touching).

This statue is an Indian version of Amida. The look in Japanese art (via China) has made Amida look slightly different, and the official version of the Jodo Shinshu Hongwanji-ha (our mother temple in Japan) would say, the Amida statue should have 48 spokes radiating from the back of the head.

The BCA does not actually hold to that standard (we have temples with non-standard Amida statues, oh well). But what is important for you is that you like the statue. If you do, then please use it.

Gassho (with palms together),
Rev. Ron

In many areas of my life, I am the one people seem to feel comfortable confiding in or coming to for guidance; it seems I just have one of those faces. But at the end of the day, I can only be an expert on my own experience (and even then, who knows truly how self-aware I am).

How can one uplift others while maintaining balance within themselves? I imagine this might be a much smaller version of something a reverend might experience.

You are fortunate if people come to you for advice or guidance …and you are correct, we are all limited by our own experiences and judgment as I am sure you have already discovered.

People want someone to listen to them and your most important job is to really listen. The advice and guidance will come from within that person. The advice or guidance you offer can be vague. That is enough, if you have listened.

Gassho (with palms together),
Rev. Ron

I am doing a presentation for my comparative religion class and I wanted to know your views on donating organs and donating the body to science?

The Shin Buddhist view on organ donations, like all decisions, it is up to myself (a personal decision) and each of us has to be responsible for those decisions.

That being said, organ donations are a personal decision. The human body is a vessel that is temporary and is not sacred, in and of itself (thus most Buddhists have their bodies cremated).

How we use and care of our bodies while we are alive is up to each of us. How and why organs may or may not be donated is just as important as the decision itself.

In short, there is no Buddhist point of view on organ donations.

I was raised Catholic and grew up on the South Side of Chicago. Although I do believe in Jesus Christ and the Creator, I feel that’s where my common beliefs end when it comes to the Catholic faith. I feel my beliefs are more in line with the Buddhist faith than any other religion.

I don’t know if someone like myself would be welcome in your temple but I would be interested in checking it out if an invitation were extended.

You are always welcome. While you may have seen our website, which has a lot of information, you also need to experience Buddhism.

We are an American Buddhist temple with roots in Japanese Shin Buddhism. We are a group of ordinary people (not monks and nuns). Our services are on Sunday mornings (an American adaptation) at 10:30 am and are open to everyone. In particular, we have no dogma and we have no requirements—come as you are. That is to say, you do not have to renounce your prior beliefs in order to attend our services and activities. Actually, the beliefs are subtle and personal.

In short, you don’t need an invitation. You are always welcome.

Please tell me when Vesak is celebrated here. I have found many dates for various countries but have been unable to determine which date applies to Japan. Are there special observances of the holiday at MBT?

The Midwest Buddhist Temple does not observe such. Vesak is pretty much a Theravada holiday, which celebrates the Buddha’s birth, death and Enlightenment (usually in May, but the date moves with the lunar calendar).

In the Mahayana tradition—and this means pretty much all of the Japanese schools of Buddhism—these three events are celebrated as three different holidays.

The Midwest Buddhist Temple (and the Jodo Shinshu Hongwanji, our mother temple in Japan) has converted to the western (solar) calendar, and celebrates the Buddha’s birth on April 8. This holiday is called Hanamatsuri (flower festival). The Buddha’s death is called Nirvana Day and observed on Feb. 15. Buddha’s Enlightenment is called Bodhi Day and marked on Dec. 8.

I discovered Buddhism on a project I had to do back in school on world religions. I picked Buddhism and spiritualism. However ever since researching Buddhism, I’ve been wanting to become a Buddhist. Is it possible to join Buddhism after being baptized Christian? Can I become a Buddhist or is there proper steps to take?

Depending on which school of Buddhism you choose to follow, there are different ways to get started… as for the Midwest Buddhist Temple and Shin Buddhism (our school of Pure Land Buddhism of the Jodo Shinshu Hongwanji), we have no requirements….we ask that you “come as you are….and stay awhile.”

Things from your past (such as being baptized) do not matter to us, and we know that each of us brings things from the past. But it is of no concern going forward.

I hope you can attend our services and participate in our activities.

Come as you are,

Gassho (with palms together), Rev. Ron

Why do we light candles at Obon in honor of loved ones who have passed? How did this tradition start?

Obon is traditionally the time to remember and honor loved ones. By legend, it is said that our loved ones come back from the land of the spirits to visit us and to “check up” on us to make sure that everyone has adjusted.

In Japan, the traditions of Obon are very local. In many parts of Japan, if there is a river or a lake, memorial boats made of paper with a candle are put into the water to light the ancestors on their journey back to the land of the spirits.

In Kyoto, there is a big festival and parade with floats and music. And as a finale, there are five mountains that have a bonfire with five different characters to light the path so that the ancestors can find their way back to the land of the spirits.

In California, where it does not rain during the summer, some temples write the name of a person who has passedon a short banner that is then hung from the chochin (the paper lanterns).

Here at the Midwest Buddhist Temple, we wanted to start a new, local tradition for us with some way to remember our ancestors. Using small cups with a candle seemed like something that would be possible, and then we decided to put a label with the person’s name.

And if we had a record, we would print their Homyo (Buddhist Name) on each cup. These candles are displayed on the balcony ledge during the Obon Odori (dancing) on Saturday, July 7, as well as during the Obon/Hatsu-Bon Service on Sunday.

If you are interested in having a memorial candle for Obon this year, please contact the MBT Office. We ask for a $10 donation for each name.

What is the Buddhist way to handle when somebody publicly attacks you (verbally, (not physically)?

As always, when attacked, one should deflect that energy back to the person attacking.

When attacked verbally, the first reaction is no reaction. One must determine if the attack is even worth some kind of response; often the attack will look foolish if there is no reaction. There are times when a response is needed. At these times, the calm and quiet manner in which one responds is as important as the response itself.

After careful thought and consideration, the response should reply to the foolishness of the attack.

Why come to MBT?

At the Midwest Buddhist Temple, we encourage people to come as they are and stay a while.

As Shin Buddhists (Jodo Shinshu), there are no requirements to come to the temple and become a member. We would like to share the Dharma (Teaching) with everyone.

As Shin Buddhists, we don’t have a dogma (no set required beliefs), and we want everyone to be just the ordinary people that we all are.
As a Sangha (a group of “fellow travelers”), we learn from each other and we come to treasure some simple values: Profound Gratitude, Great Kindness and True Humility.

It is most interesting that these are values that cannot be taught as such. One can read about them, but it does not mean anything without the experience.

We learn these things by observation and by coming close to these experiences. For example, there are people who have turned sorrow and anger into gratitude when perhaps a young daughter passes away before the mother. The mother can transform that sorrow into gratitude for the few years her daughter shared (Profound Gratitude) … we know there are children as young as 8 years old who would use their allowance, without prompting, to purchase shampoo to donate to the Sarah’s Circle shelter (Great Kindness) … and there are people who can bury their ego and just say “thank you” for just a smile (True Humility).

These are things that come about only by being part of MBT. The organization allows the Sangha to be the vehicle to share the Dharma. We are “fellow travelers” on this path of life.

Rev. Ron, what do you say to someone when they sneeze?

There are a variety of explanations for why people say “God bless you” or “bless you” when someone sneezes. Among them is the belief that it is said to prevent the devil from stealing your soul because it once was believed that a sneeze separates the soul from the body.

According to Wikipedia, National Geographic reports that during the plague of AD 590, “Pope Gregory I ordered unceasing prayer for divine intercession.

“Part of his command was that anyone sneezing be blessed immediately (‘God bless you’), since sneezing was often the first sign that someone was falling ill with the plague.” By AD 750, it became customary to say ‘God bless you’ as a response to one sneezing.

The other common response to a sneeze is “gesundheit,” which means to wish someone good health when they sneeze and hopefully to forestall the illness that the sneeze portends.

But these explanations don’t relate to any Buddhist beliefs or those in Asian cultures and, thus, as a Shin Buddhist, there is no need for a “blessing” when someone sneezes. But as an American, it is certainly appropriate to respond to a sneeze with a “bless you” or “gesundheit” out of cultural politeness—just realize that it is not a Buddhist thing.

If a person reaches enlightenment, will she or he know it? And, if so, how will they know it? Will others?

This is a trick question . . .

Yes, each person will know (or sense) for him- or herself that things have changed, and one would sense a change in oneself. And it would be a very humbling experience. And the sense of self (i.e., the ego) will change.

We have to remember that full Enlightenment (Pari-Nirvana) will occur only after death. While one is alive, we can experience Enlightenment (reach Nirvana) in a limited way. One is still human, so one is still limited.

One does not know if one has reached Enlightenment, but it is more of a sensing that things have changed, and that that person has changed. There is no way to describe that experience; there are no words to express that experience; there is no lightbulb that suddenly goes on. There would be a sense that things have changed and, yet, nothing has changed.

Others will know, again, only by sensing it, feeling it, or somehow know to be in the presence of someone very special. The key characteristic would be a deep and profound humility. There is also a great sense of Oneness and peace.

But trying to describe something that is indescribable is fruitless. Each person is unique and thus each person’s Enlightenment is unique, which makes trying to describe this experience impossible.

Maybe, we should reverse it and remember that anyone saying “I am enlightened” is proof that they are not. As soon as that person says “I,” we know they have not let go of their ego.

If you were stranded on a deserted island, what three books related to Buddhism or Buddhist thought would you want with you?

The three books that I would want to have when stranded on a deserted island would be:

1. “Ocean: An Introduction to JodoShinshu Buddhism in America”
2. “River of Fire, River of Water: An Introduction to the Pure Land Tradition of Shin Buddhism” and,
3. “Kyo Gyo Shin Sho,” the Ryukoku Translation Series.

First, the book “Ocean” by Rev. Dr. Ken Tanaka is my favorite book to remind myself of the basics of Shin Buddhism for just ordinary people like me. This book is filled with multiple layers of meaning and discusses topics in an easy-to-understand manner.

Second, the “River of Fire, River of Water” by Dr. Taitetsu Unno is really an explanation of Shinran’s thoughts in relatable situations. This book is also filled with multiple layers of meaning and looks at Shin Buddhism by an American scholar who has
studied deeply into Buddhism.

Third, this book is an unusual choice, but I would love to have time to read and re-read over and over the Ryukoku Translation
Series book which only takes part of Shinran’s own words (and not the long quotations which make up much of the master work).
This book is really to study and understand the depth of Shinran’s thoughts and takes a long time to linger in thought. Unfortunately, this book is out of print and thus not readily available.

If Shinran were alive today and happened to be on the playing field (or basketball court or baseball diamond, you get the picture) as the National Anthem played, do you think he would take a knee? And can you please elaborate on your answer?

Shinran would probably take a knee; he was a radical in his own way. He was definitely not a political person, but he would be angered by the U.S. president trying to make political points at the expense of a racial minority.

Not standing for the National Anthem is not about disrespecting the flag and not about showing disrespect to the principles of democracy. Rather, it is about remembering that justice has not always been equally practiced.

He was definitely a person of the ordinary people and would have empathy with Black Lives Matter.

What is meditation? And how do I know I’m doing it?

Meditation, in the current context, has come to mean the physical discipline of sitting meditation and using techniques to focus the mind. Many people assume Buddhism means physical meditation.

In Mahayana Buddhism, meditation was a tool to allow one to lose the ego (our selfish image of myself) and to find Sunyata (emptiness). And in the traditional schools of Buddhism, meditation was any action that focused the mind (mindfulness).

Almost anything can be a meditation if we are mindful.

However, Buddhists have usually put a strict discipline with these actions. Flower arranging, tea ceremony and the martial arts are examples of how strict disciplines within our actions can lead to Enlightenment.

But for Shin Buddhists, the discipline of physical meditation is not needed. Rather, awareness and the sudden (crosswise transcendence) awakening is our path to Enlightenment. The entrusting heart needed to accept Wisdom and Compassion is a special kind of mindfulness (but we do not call it meditation).

I know we strive to reach Enlightenment, but I’m not really sure what Enlightenment means? Is it seeking truth? And, if so, what is “truth” in terms of life?

Enlightenment is really to discover Wisdom and Compassion. It is important to know that one discovers (finding what is already there) Enlightenment by understanding the universe. Wisdom is not intellect, but to understand things as they really are. Compassion is to accept the world equally, without discrimination.

There are many ways to understand Enlightenment: to accept change and interdependence, to go beyond human limitations and human ego (our selfish image of myself), to find “Truth.”

Finding Truth is equally vague because we do not know what Truth really is. And the more we try to define it, the more elusive it becomes. Truth in the Buddhist sense is to understand things as they really are.

Truth in terms of life is to drop our human baggage and to find the spiritual meaning that is beyond logic and beyond our physical world. It is to understand the whole universe and to accept our small part of the whole without human limitations and ego.

What do Buddhist teachingssay about feelings of guilt?

Guilt is not really found in Buddhism. Buddhism teaches us to take responsibility for our thoughts, words and actions. If we make our decisions with the best of our abilities, then as long as we also take responsibility for those decisions, then there is no guilt.

Culturally, many Buddhists and especially Japanese Buddhists live in a society that is strongly biased by shame. One does not do things that bring shame to the family or to the village or to the group. Shame can function much like guilt, but one should know the difference.

Buddhists sometimes talk about seeing someone who has passed again, or the deceased being with other loved ones who have passed. How does this thinking fit in with Buddhist teachings?

To personalize death and our seeing our loved ones after this earthly life is a common thought. There are all kinds of theories and writings on this topic.

The bottom line is that we do not know: No one has ever died, and come back to tell us what happens after human death. So, in the spirit of the Oneness of all Life, if we can take comfort in thinking that we will be reunited with loved ones after death, I guess, I cannot deny it.

The Oneness of all Life is the key teaching to understand. We are all interconnected and interdependent. Birth and death is all part of the Oneness.

Can a same-sex couple get married at the Midwest Buddhist Temple? 

Yes. It is not an issue. We certainly encourage all people who want to be married to have a ceremony at the temple.

The Midwest Buddhist Temple and the Buddhist Churches of America (BCA) have “allowed” same-sex weddings for a long time. From the 1950s to the present, there have been wedding ceremonies of same-sex couples even when same-sex marriages were not legal. For the most part, these early same-sex weddings were only ceremonies in the Buddhist tradition (and were not legal marriages), and they were kept quiet and private.

The BCA Ministers Association went on record and passed a resolution in support of gay marriage in 1998. As gay marriage has become legal in some states, the number of same-sex marriages has increased. Perhaps, the most publicized gay marriage held at BCA Temple was at the Los Angeles Betsuin with George Takei and Brad Altman.

How is life as a minister different than life as a practicing Buddhist?

As Shin Buddhists, there is not much difference between being a minister or lay person. The professional aspects of being a Resident Kaikyoshi (Minister), of course, have added responsibilities and duties to serve the members of the temple. But the core of appreciating the Buddha-Dharma is very much the same.

More recently, I have really come to appreciate the unique teachings of Shin Buddhism that allows “ordinary people” to discover Awakening. There is not a separation between monks and ordinary people since we are all fellow travelers.

What are Buddhist beliefs of the moment a person dies? They pass from their earthly life to what?

One passes into the Pure Land. This is difficult to explain. Each Buddha lives in a home, as all people do, but his home is a “land” or more like a “realm” which is not a physical place. And, the largest Pure Land is the Home of Amida Buddha.

It was Shinran Shonin, our founder, who saw that everyone, with no exceptions, can enter Amida’s Pure Land and receive all the benefits of Awakening/Enlightenment. The idea of “no exceptions” is the meaning of Infinite Compassion (which is really difficult for humans to accept).Think of life as an ocean….this is the Oneness of life. In the ocean, there are waves that have a shape and form for a limited duration.

Our lives are like a wave, we have a shape and a form for a limited time; we think we are unique and separate (which would be our ego or image of ourself). When the wave hits the shore, it disappears….yet, we all know that the wave was always part of the ocean. Each wave comes from the ocean and returns to the ocean…this is Oneness.

So, where do we go ? We return to the Oneness of all life….the Pure Land is that Oneness of the ocean.