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.
 

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 does reincarnation fit into Buddhist teachings and beliefs?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Onenju

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

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