Yes, that’s right! For the first time, Ginza will take place in July. So mark your calendars and tell your friends and families! Help us spread the word to all of our members, guests, and volunteer workers about this year’s new dates! As we finalize details, we will update our Ginza website. We hope to see you at GINZA in JULY!
date posted:
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?
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
If you are interested in Shin Buddhist Chanting, we have a collection of instruction videos of traditional Shin Buddhist Chants on our website. In these videos Rev. Katsuya Kusunoki, of the Buddhist Church of Lodi, chants a series of Sutras that are commonly chanted during Shin services. Rev. Kusunoki has been certified as a “chanting instructor” by the Ritual Department of the Jodo Shinshu Hongwanji (international Jodo Shinshu headquarters).
While chanting is typically done with the Sangha (congregation), here Rev. Kusunoki chants solo so one can clearly see the proper sequence of movements and hear the tones and pitches involved. In a future enhancement we hope to publish the lyrics for each chant so one may practice with the videos (for now the lyrics and meanings of each chant can be easily found via an internet search).
The ‘Buddhist Chanting’ videos can be found in the ‘About Jodo Shinshu Buddhism’ section or click the link below:
These videos were made possible in part by a grant from the Rev. Gyodo Kono Fund.
My mother died in June 2012. Moments before she passed, you came to the hospice center in Skokie to perform a ceremony I believe is called Makura-gyo? Can you tell me the meaning, purpose and intent of that ceremony?
Also, at her memorial service, you gave my mother the Buddhist name Shaku-Ni-Raku (Eat–Joyful). Can you give me its translation (by the way, the name you chose aligns so perfectly with her) and the purpose of the naming tradition?
The Makura-gyo Service, literally, means “pillow Sutra.” This is a short traditional short service just prior to death or immediately after death. In recent years, this service is not common (it is performed maybe 20% of the time).In the Pure Land Schools, it was believed that Amida Buddha and his entourage would appear as a person was dying and take the person to Amida’s Pure Land. So, this service is to “welcome” a new Buddha to the Amida’s Pure Land.
The Homyo or Buddhist name is given to a person, either at the Funeral Service (or a person can receive a Buddhist Name from the Bishop or the Monshu—head Abbot).
This is symbolically the name that one uses in the Pure Land, which is free of human limitations. The characters for the Homyo has to come from the Sutra (words of the Buddha), so only about 5,000 characters can be used.
For your mother, I tried to use characters that meant something to her. In talking with your family, I realized that food and eating were important to your family, thus I selected “to eat” and then the character for “joyful.” This second character has deep Buddhist meanings about the benefits of the Dharma (Teaching), which is expressed as “great joy” or “joyful.”
When a Christian is going through a difficult time, he often turns to his religion, his faith in a higher being for comfort, guidance and strength. Since Buddhism does not profess a belief in God or a god or higher power, where can a Buddhist turn when life is hard for comfort and strength?
As Shin Buddhists, we turn to Amida Buddha for guidance and strength both in times when “life is hard” and when life is easy.
Amida is many things. Amida is a symbol of Wisdom and Compassion. Amida is an external example of the infinite. Amida is a personal friend who guides us. Amida is an inspiration to go beyond ourselves. Amida is an internal voice within our self. And Amida is so much more because Amida cannot be defined (not able to be measured).
So, when “life is hard,” we certainly can seek guidance and courage to struggle through the hard times by turning to Amida. We seek external inspiration to solve internal issues. We find the solutions from within ourselves; we find courage from within ourselves; we find the way out of times “when life is hard”.
Thus, Amida is a trigger or the point of inspiration to go beyond our selfish-Self (the ego). However, the answers and solutions were already within us.
This can be a time when we can understand interdependence, Karma, nonego, sincerity, Wisdom and Compassion. It can be a time when there is no separation from the heart and the mind, no separation from theory and practice, no separation between the infinite and the finite. Thus we can know Oneness.
How does the Midwest Buddhist Temple show loving kindness to others?
I hope that MBT is a beacon of Wisdom and Compassion. We can teach the community by example what cooperation and kindness can do.
Perhaps, we share why the Legacy Garden has a water feature (ask a docent of the garden for the answer), or perhaps it is the Dharma School children parading around the hondo to show us their Halloween costumes.
Loving Kindness is performed at an individual level. Organizations and institutions really cannot express loving kindness. It’s on a person-to-person level that we share loving kindness.
But individuals from MBT (if not the organization/institution) show loving kindness as members of the temple regularly. You can see it in the monthly sandwich-making to feed the homeless and other work done with Sarah’s Circle; the New Life for Old Bags mat-making for the homeless that brings temple members together with other volunteers from the Chicago area once a month; and the blanket/towel collection by the Dharma School for local animal shelters.
Christians have “The Bible.” Jews have the Torah. Muslims have the Quran. If someone wanted to go to one source to learn as much as they could about the essence of Buddhist teachings, what book should they turn to? And what will they find in it?
Buddhists in general do not have a single “book” to follow. Instead, we have the Tripitaka which is the collection of the Sutras (words of the Buddha) and commentaries.
There are several versions of the Tripitaka, and they differ by language and various Buddhist schools. For example, the usual scholarly languages are Pali, Sanskrit, Chinese, Tibetan and Japanese, and each of these languages has a Tripitaka that is larger than the previous language.
There is no agreement on what would be considered an “official” Tirpitaka. To the Buddhist way of thinking, this is fine and all versions should be considered official and valid.
In each of the various schools, only a single Sutra or a small group of Sutras is emphasized. For Shin Buddhists, this would be the Triple Sutras of the Sukhavati Sutra, the Contemplation Sutra and the Amida Sutra. But these are scholarly books and not read for “inspiration” or direct understanding. Buddhism is both too broad and too personal to have a single book.
There is no “one source” in Buddhism. Each person has to “discover” their own Awakening or Enlightenment. Currently, each tradition, school or sect of Buddhism offers a gateway, or a starting point, to begin our personal journey.
One should keep in mind the Three Treasures: the Buddha (the teacher), the Dharma (the teachings) and the Sangha (fellow travelers). One can study and understand doctrine, but there is also the balance of respect to the Teachers and Masters, as well as, a group of fellow travelers so that one can live the Buddhist life. There is a whole society or a whole civilization that embraces Buddhist teachings, thoughts, attitudes, art, culture and actions that makes one a Buddhist.
One can start by attending services and activities at the Midwest Buddhist Temple. Plus there are so many good books to suggest. My personal suggestions:
“What the Buddha Taught” by Walpala Rahula. This book provides a basic understanding of the Four Noble Truths form the Pali perspective.
“Ocean—An Introduction to Jodo-Shinshu Buddhism in America” by Kenneth Tanaka. This book is a wonderful introduction to Shin Buddhism.
“River of Fire, River Of Water— An Introduction to the Pure Land Tradition of Shin Buddhism” by Taitetsu Unno. This book is both profound and an easy read.
We sometimes talk about seeing someone who has passed away 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 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.
Ask Rev. Ron
This is the archive of Rev. Ron Miyamura’s long running blog: Ask Rev. Ron. Each month for nearly 10 years Rev Ron would take the time to answer questions about Buddhism submitted by Sangha members. There are many lessons in Rev. Ron’s answers which is why we are keeping his page available even his his retirement.
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:
Gassho (with palms together), Rev. Ron
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
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
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.
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:
Gassho (with palms together), Rev. Ron
Should I practice chanting at home?
In theory, everyone should chant sutras at home. However, I know that it is not practical in every home and in this busy world that we live in.
But, yes, it is suggested that at home, one should have both a Morning Service and an Evening Service. This is a tradition that was started by Rennyo Shonin, who lived from 1415 to 1499. He was the 8th Monshu (head priest of the Hongwanji tradition) who is credited with organizing and re-vitalizing Shin Buddhism. From the time of Rennyo, there are many households in Japan that would chant the Shoshinge twice a day. In more recent times, this tradition has fallen away.
On a practical side, chanting the Sutras is a meditation using our voice to quiet ourselves to be able to receive the Dharma. Even to chant a short sutra, such as the Ju-Sei-Ge or San-Butsu-Ge, even once a day, is a nice way to gather the family and share some unique quality time.
In America, the tradition of chanting everyday was not emphasized and very few families have continued the tradition.
What is the benefit or chanting at home? Can you please elaborate?
Chanting the Sutras is a tradition from the early days of Buddhism. It was initially a way of helping one memorize the Sutras (words of the Buddha). Today, with the printed word, with the Internet and other means of communication, we can listen or read the words of the Buddha in different ways.
Sutra chanting is one of the universal characteristics of all schools of Buddhism. The sounds might be very different and the languages might be different, but the repetition of the words of the Buddha carries a very powerful message of Wisdom and the powerful expression of Compassion.
The benefit goes beyond just repeating the words. To chant is to change our breathing; to chant together with others is to manifest the Sangha; to chant is an expression of gratitude to our teachers.
As Shin Buddhist, chanting the Sutras together at Service is probably the ultimate expression of Sangha—it is doing something together.
What led to your decision to become a minister? Was religion/Buddhism very integral in your life as a child?
Buddhism was not a big part of my life as a child. I went to Sunday School (what Dharma School was called at the time). It was just something to do and a place to see my friends. Then it became a requirement to be part of the church basketball and baseball teams.
By high school, church and Sunday School fell by the wayside for me. But, later, when I was in college at the University of California at Davis, I became active in the YBA (Young Buddhist Association) and this led me to questions about Buddhism.
At UC Davis, I started out studying engineering. But I was not able to keep up. So I switched my major to history— because it was easy for me. As a history major, the career path looked like I would become a school teacher. But for some reason that did not appeal to me, so I started to look around.
At this time, many things came together: While I was searching for some path, I stumbled upon the Institute of Buddhist Studies. It was there that I became interested in Buddhism and a whole lot of other things.
I started down the path of IBS and, you can say, things just fell into place. I ended up studying to be a minister. I was able to transfer to UC Berkeley and then went to Ryukoku University to earn my master’s degree in Shin Buddhism.
What did you hope to accomplish as a minister? And has being a minister been what you had hoped for and expected?
I had no expectations when I became a minister. Looking back, I can’t believe how unprepared I was. I had a great academic type education, but I had no training for the practical aspects of the ministry. Fortunately, I was assigned as the associate minister under the late Rev. Gyodo Kono who helped me in so many ways.
What is the point of becoming a Buddha? Why do we want this? Should it be considered the goal of life?
To be a Buddha is the journey of life. It is what gives us meaning to live. We live this life to find meaning and happiness.
To be a Buddha is not a goal, it is the journey. A goal makes it seem like it is something that we work for and achieve by self-efforts. The journey is to realize that the ego-self is not real and that ego-self is only temporary.
It is only with humility and gratitude that we realize that self-efforts are useless, and then we can allow Infinite Wisdom and Compassion to be a part of our life.
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 come some people say “Namu Amida Butsu” and some say “Namo Amida Butsu?” What is the difference? And when and why did “namo” start to be used?
The simple answer is it makes no difference. What is important is forming the idea and then saying the name (myogo) of Amida Buddha.
The six Japanese characters that make up Namo, or Namu, Amida Butsu are a transliteration, or the approximate sound, of the Sanskrit into Japanese. And Amida Buddha’s name spoken in other languages, of course, would be pronounced differently.
But it is the meaning that is important, not the way one pronounces the words.
There is also a widely repeated response to this question that claims that the Nishi Hongwanji is supposed to say “Namo” and the Higashi Hongwanji is supposed to say “Namu.”
However, this is not a satisfactory answer. On a strict doctrinal sense, the scholars tell us the “correct” pronunciation is “NAMO” and this is according to the notes left by Shinran.
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:
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.
