Last week, I had dinner with my friends. My friend’s son taught me a good word. I would like to talk a little about it at the beginning of this Dharma article.
We had home-cooked sushi for dinner. He asked me to pass the soy sauce. When I handed it to him, he looked at me and said, “Thank you so much.” When I was a child, my parents always told me that I should be able to say “thank you” and “sorry” to others. So I said to him, “You are very good at saying thank you.” Then he told me, “It’s natural to say thank you when someone treats me well.” When I heard that, it made me wonder if I was saying thank you when people were kind to me, especially when I was busy, or if I was overlooking the kindness of others. We adults may think we are teaching children many things, but I believe we are learning a lot of things from them. Moreover, when I said, “thank you” to him for passing the wasabi, he said, “Thank you for saying thank you.” We were having a good time in this way. When we enjoyed eating sushi, he asked me one question. He asked, why I did Gassho placing my palms together before and after meals?”
So today, I would like to write about Gassho and tell you why we do Gassho to Amida Buddha.
Gassho and bowing are very important rituals for us to express our respect and gratitude to the Buddha. Gassho and bowing are not a way to ask for happiness from Amida Buddha. There are several origins of Gassho. One is to show that there is no hostility. You cannot act violently with Gassho, can you? Another origin is that in India, since ancient times, the right hand has been considered pure and the left hand impure. Therefore, it is said that the appearance of those two palms together is to represent equality that transcends any distinction or discrimination. A Jodo Shinshu minister translated this into English as Oneness, because he thought the right hand was Buddha who has pure mind and the left hand a was human beings who has Bonno, blind passion.
The Sutra on Immeasurable Life says “When Amida Buddha was a bodhisattva named Dharmakara, the bodhisattva turned three times to the right around the master Sejizai-O-Buddha, and the bodhisattva got down on both knees on the ground and did Gassho in praise of Sejizai-O-Buddha’s virtues.” Amida Buddha praised the master Sejizai-O, and inspired the wish to save and accept all sentient beings into the Pure Land. From this sutra, I might be able to say that we bow in Gassho in adoration for Amida’s actions to express our respect and gratitude.
When I studied Jodo Shinshu rituals at Nishi-Hongwanji Temple. My senseis taught me how to do gassho and bow many times because it’s an important ritual for us. Some of you might have heard how to do it, but I would like to share it again.
The first step is to place your palms together in front of your chest. The hands are placed at a 45-degree angle to the chest. The 45-degree angle can be achieved by placing the second and third joint of the thumb on the chest. And the bow is also 45 degrees. If you bow your head, it is hard to tell how much 45 degrees is. One trick is to keep the Gassho hands level with the ground. This means that you have fallen to 45 degrees, and you have made a beautiful bow. This is the manner of Gassho and bowing. I have given you a detailed lecture with numbers, but the important thing is to show respect and gratitude to the Buddha.
I have seen an unforgettable Gassho here in Canada. It was when I performed makuragyo, last rites service, in an emergency room of a hospital for a temple member who had suffered a stroke. When I started sutra chanting next to him, he moved his left arm to his chest and did Gassho. I was surprised when I saw him, because I had heard from the doctor that his left side body was no longer movable due to a stroke. He was slowly moving his mouth and chanting Shoshinge and recited the Nembutsu. I felt that his appearance was more beautiful than the manner I had learned at Nishi Hongwanji Temple. It was exactly the way he was doing Gassho with Amida from the bottom of his heart. Last month, I visited a senior home to see his wife. When she did gassho to Amida Buddha, it was not 45 degrees, but it was so beautiful and meaningful for me.
In concluding today’s Dharma Talk, it’s important to say thank you. I think some people think it’s easy to say it, but I’m sure that will be good practice for us to know everyone lives by supporting each other and your life is not your own property. In other words, our lives are supported and kept alive by various other lives. When we understand the nature of life, we can say “Thank you” with Gassho in our hearts. And when we pass away, we would like to end our lives with Gassho in gratitude to Amida Buddha, just as the other Jodo Shinshu members did.
Just as Amida Buddha, who was once the Bodhisattva of the Dharmakara, showed respect and gratitude to the master Sejizaio, it is an important ritual for us to do Gassho and bow to the Buddha.
For the past two months, I visited Montreal and Winnipeg to hold their Buddhist memorial services. It was a great opportunity for me to do Gassho and recite Nembutsu with them again, because I was not able to visit there for a long time due to Covid.
When I took an airplane, I got stopped at the security check because they found a machine in my bag. They took out my YAMAHA tuner. I always bring the tuner when I visit other temples, because I want to check my sound and the pitch of my voice before chanting Sutra. They also found my kimono in my bag. They asked me what my occupation I answered them I am a Buddhist minister and explained to them I need the tuner for changing. They said “Wow, I have never seen Buddhist minister. Could you please show me how to use this tuner?” I chanted a part of Shoshinge to show them the tuner was working. It was a little bit embarrassing because other passengers looked at me and what I was doing at the security checkpoint.
It was trying to go through the security check, so I bought a coffee and took a seat because I wanted to relax. When I read a book at a café, a couple asked me to lend them my cell phone charger. I said “Sure.” Couple of minutes later the couple asked me “Are you from Japan?” because I think they saw my book that was written in the Japanese language. They asked me what do I do in Toronto. I answered them “I am a Buddhist minister” again.
After telling them who I am, they were so excited to ask me many questions about Buddhism. I wanted to use this time to read a book, but we had a great time talking about Buddhism. They were curious about Buddhism, but they didn’t know about its principles of Buddhism. So I explained to them about “Three Treasures” and “Four Noble Truths.” When I talked to them, it reminded me of something I learned in the Hongwanji School a long time ago.
We call Buddhism “Bukkyo仏教” which (literally) translates as “The teaching of the Buddha.” In this word Bukkyo, there are 2 more concepts: the understanding that “The teaching is the Buddha 仏即教”, and “The teachings that guide us to become a Buddha 成仏教.”
I think many people have heard the first translation but the second and third translations are also very important, because every Buddhist sect has different practices and style of meditation, but the purpose and goal of all Buddhists are the same. It is to become a Buddha, or to be accepted to become a Buddha.
For example, when someone wants to go to the top of a mountain. Some people walk and climb to the top of the mountain, but some people ride a car to the middle of the mountain and walk to the top, or some people take a cable car to the top and never climb or walk. Everyone has different ways, but they reach the Top of the Mountain in their own way. However, it’s easy to get lost if we rely only on our own ideas or practices. So, we need a guide to walk in the mountain to go to the top of the mountain.
The same is true in Buddhism. The Top of the mountain is to become a Buddha. So, each Buddhist school has different ways, and we need guidance to walk on Buddhist path to become a Buddha. The guidance is sutras for us because they are Sakyamuni Buddha’s words.
In Jodo Shinshu Buddhism, we have three sutras they are called the three Pure Land Sutras. They explain to us not only Buddhas’ names and Amida Buddha’s 48 vows but also shows us what Amida’s Pure Land is like.
The larger sutra which is the most important sutra in Jodo Shinshu that says that in Amida’s Pure Land, there are beautiful trees blowing in the cool breeze, there are lakes of clear water, and it is filled with voices that tell us the truth. There, we are emancipated from our desire and blind passion, and give us true liberation from the cycle of suffering. When we hear that, we imagine that Amida Buddha’s Pure Land is a good place, not only a beautiful and comfortable place.Shinran Shonin who is a founder of our Buddhism sect wrote about the Pure Land in his wasan that “清風宝樹をふくときは いつつの音声いだしつつ 宮商和して自然なり 清浄勲を礼すべし.” It says, “Pure wind blows in the jewel-trees, the trees produce the five tones for the scales. The two kinds of tone of “kyu宮” and “sho商” from five tones sounds are harmonious and spontaneous. The harmonized sound pays homage to Amida with respect and purity.”
Eastern Asian musical scales have 5 sounds Kyu, Sho, Kaku, Chi, and U. Kyu sound represents the C sound, and the Sho sound represents D sound (Kyu=C, Sho=D). When we hear the sounds of C & D together, we feel uncomfortable, because it is not in harmony. However, the wasan said “自然なりJinennari”, which means the disharmonized sound becomes beautiful sound in the Pure Land.
When I read this wasan, I thought that the sounds of Kyu(C) and Sho(D) in the wasan are referring to us who have a bonno. We live our lives thinking we are right. We even try to make others right by putting forth what we think is justice. In a world where everyone believes they are right, there is constant fighting. It is not that Kyu is wrong or Sho is wrong. But when Kyu and Sho are put together, they cannot be in harmony with each other.
Amida Buddha was sad about our situation and vowed to open a pure land where Kyu and Sho would naturally harmonize with each other. This is what we can read from his wasan.
At some local temples in Japan, Amida Buddha is sometimes called “oya-sama親様” which means “honored parent.” It is easy to see Amida Buddha as a parent because Amida Buddha’s compassion and wisdom are like the care of a parent..
For example, two siblings, child C and child D fight a lot. Of course, the parent does not want them to fight so the parent acts as peacekeeper to stop the fighting. The parent as a peacekeeper does not take sides and gives affection to both children. When the children feel the embrace and acceptance of their parent, the children calm down. When they are calm, it is an opportunity to self-reflect and step back and see their role in the situation.
I think we tend to judge others’ behaviors as right or wrong without reflecting on ourselves. In Buddhism, it is the most important to practice self-reflection. The more we learn about Buddhism, the more we realize that we are living with bonno that keeps us ignorant so we need to listen to the Buddha Dharma.
In Jodo Shinshu, it is said that listening to Buddha Dharma is very important, because that lets us know that Amida Buddha established the Pure Land to accept us just as we are. Moreover, Amida has wished for us to be reborn into the Pure Land as a Buddha before we wished for it. When I realized that, I cannot help saying Namo Amida Butsu.
Light of Joy ＆ Ganges River
Our temple reopened its doors for Sunday service in March. I knew it was difficult to chant a sutra with a mask, but wearing a mask and keeping social distance was required in the Hondo to protect each other.
Even though we held in-person service on Sunday, we continued online service over zoom, because we knew some people attended our service from other cities and locations. However, the most enjoyable part was meeting with everyone face to face to recite the Nembutsu together. Above all, I was very happy to be able to see members’ faces when I gave Dharma talks.
I recently participated as a panellist in a forum discussion hosted by Nishi-Hongwanji Temple last month. What we talked about was what we did to share the Buddha Dharma during the pandemic? And how will we spread Dharma after the pandemic?
In that discussion, the other Senseis also said that the most difficult thing for us was that we could not see the members’ faces when we gave the Dharma talk. This is because without seeing the other person’s face, I was not sure whether what I was trying to say was being understood correctly, clearly, and properly. After all, it was difficult to speak about Buddhism to a laptop’s camera during the pandemic.
In the last Guiding Light of March, I wrote about the unhindered light that is one of the twelve kinds of light of the Amida Buddha. In this month of April, I would like to write about the Light of Joy. The light of compassion illumines us from afar;
Those beings it reaches, it is taught,
Attain the joy of dharma,
So take refuge in Amida, the great consolation.
(Hymns Based on Gathas in Praise of Amida Buddha. CSW page-325)
This Wasan praises one of the lights of Amida Buddha which is called “Light of Joy,” because it gives us the joy of Shinjin (entrusting heart). Shinran Shonin said that Buddha of the Light of Joy is the joy of dharma. It’s the light, which acts to cure the darkness of greed, anger and ignorance. We don’t create the joy of knowing we will be reborn in the Pure Land. This joy also comes from Amida Buddha.
This light has the function of reducing the bonno of anger. My Bonno of anger is the mind that is unable to see things correctly. I become annoyed by things that do not go my way.
I don’t have a child, but I can imagine. even if I loved the child, I could become angry with the child if he or she does not do as I say. I might say, “Why don’t you understand me?” This feeling is the same as the Bonno of anger.
When we advise others, we often say, “I’m saying this for your benefit.” But really we are saying it for our benefit because we believe we are right. Without our realizing it, we are self-centered in our thoughts and actions.
We can become angry if they don’t follow our advice. At such times, it is the light of joy of Amida Buddha that suddenly makes us aware of our selfish, ugly, and ignorant ways. In other words, this light is also a light that makes us humble and reflective of our self-centredness.
And we must not forget that it is because of the SHINJIN that Amida Buddha gave us that we are able to reflect on the fact that our anger is painful.
In addition, there is another kind of Amida’s light that is called “Light that Surpasses the Sun and the Moon.” These photos were taken on the Ganges River in India when I was a University student.
Some people washed their clothes and their bodies in the Ganges River but I also saw someone throwing ashes of dead person into the river. Others, like me, were moved by the sunrise, while others meditated quietly beside them. Every person was different in what they were doing and feeling on that Ganges. But to all of us, the Ganges showed the same river flow, as if it was not rejecting us, as if it was accepting everything.
But even more impressive was the sunrise on the Ganges River. That sunrise was a warm light equally illuminating those who were washing clothes, playing in the water, performing rituals, and meditating. I still remember how the gentle light warmed my body in the early morning while it was still chilly.
The Amida’s light refers to the activity that is beyond the light of the sun and the moon. Therefore, it may be wrong to compare the light of the sun I saw in the Ganges River with the light of the Amida Buddha. But the warmth of the sun I felt at that time was like something big enveloping me.
When I see myself illuminated by the light of the Amida Buddha as clearly as I see the moon illuminated by the light of the sun, I cannot help but put my hands together and recite the Nembutsu.
Light of Wisdom, Mother’s lap
The Name of the Tathagata of unhindered light
And the light that is the embodiment of wisdom
Dispel the darkness of the long night of ignorance
And fulfill the aspirations of sentient beings.
[Hymns of the Pure Land Masters –Master T’an-luan. CWS page 373]
We live our lives hearing many different things and encountering various things in our daily lives. I think our lives are greatly changed by what we hear and what we encounter. When you go to a school, you meet people like teachers and friends; when you go to work, you meet your boss and co-workers. These people must have a great impact on your life. Or I could say that they must give us many opportunities to change our lives.
In my case, if I didn’t talk with my friend who really enjoyed reciting Nembutsu, I might not have had an interest in Jodo Shinshu Buddhism. If I didn’t hear Rev. Teramoto my mentor’s words when I was a university student, I might not become a Kaikyoshi minister. If I didn’t meet Bishop Aoki in Japan when I studied Buddhism, I might not have come to Canada.
I’m sure you also have similar experiences as mine that someone changed your life. As you can see, we are influenced by many people. Even so, I believe that the closest thing that changes our lives is our family members, such as parents and siblings. This is because the time we spent with them will remain in our minds much longer than any other memories.
I would like to share one of my family memories with you. When I was a child, my family chanted Shoshinge together every day before we went to sleep. The Shoshinge is a short Gatha with only 62 lines and 120 phrases. However, it seemed like forever to me because when I had to sit seiza style on the floor, which was a bit painful for me. Therefore, after about 15 minutes I stopped sitting seiza and stretched my legs. When my mother saw me, she took me on her lap and chanted Shoshinge.
When I was around 4 years old, I could not read any Japanese letters, so I just listened to my parents’ and siblings’ chanting voices. A few years later, my brother told me that I used to sleep during the chanting on my mother’s lap. When I heard that I thought that her chanting voice was a lullaby to me. But it was interesting because even though I took a nap during the chanting, I was able to chant along with them a few years later. Even now, when I chant Shoshinge, I suddenly remember the memories of that time.
The Shoshinge describes Amida-Buddha’s wisdom and compassion. The Wisdom and Compassion of Amida are expressed as twelve kinds of light in Shoshinge. The Wasan that I wrote at the beginning of this Dharma talk also explains the part of the twelve kinds of light that is called unhindered light.
There is nothing in nature that hates the light. The trees and plants stretch out their branches and leaves toward the light. The birds open their wings and fly away as if enjoying the light. However, the light of Amida-Buddha is not physical or visible light such as the light of the sun, moon, or a flashlight, because physical light is limited by two conditions. First, the physical thing can break down. A second physical thing cannot pass through another object.
If the light of Amida-Buddha is broken or blocked by something, we cannot rely on the light. So, what is the light of the Buddha that we rely on and take refuge in? Shinran Shonin said the light of Amida Buddha is not a visible thing, but we could listen to the light of Amida. He also said that the light of Amida-Buddha is embodied Amida’s Wisdom. The light of Amida’s wisdom will help us reflect on our imperfect selves and guide us to the Pure Land.
In Jodo Shinshu Buddhism, we recite Nembutsu, because the Nembutsu represents Amida’s Light of wisdom, and the wisdom lets us know what we need to listen to and what we need to meet or encounter in our lives. I think most of us are not celebrities or elites who are featured in the newspapers. Our lives may have been insignificant in the eyes of others. But even if it is such a life, for us it is an irreplaceable life that will never come again. My grandfather told me that he had heard what he needed to hear and had encountered what he needed to encounter in his life through the Nembutsu. When I heard that I was sure that he didn’t see Amida’s Light but he listened to the light through the Nembutsu.
In this way, I met many people and heard many things that changed my life so much without my realizing it. And I think chanting Shoshinge with my family when I was a child was also one of them that changed my life.
I believe some of you have had a similar experience to mine when you say Namo Amida Butsu because Amida’s Light of Wisdom is embodied Nembutsu, and Nembutsu reaches us to guide to Amida’s mindfulness.
As you know, our temple closed its doors in January due to Omicron. It was a difficult decision for us, but I hope you understand. Even though we cannot invite you to the temple on Sunday, we continue the online Buddhist Sunday service over zoom. I hope you enjoy attending our Buddhist service and have an opportunity to place your palms together with others.
Our temple invited Rev. Grant Ikuta to our Ho’onko (報恩講) service as a guest minister on January 16th. Ho’onko service is the most important service for Jodo Shinshu Buddhism. Ho’onko literally means “Dharma gathering for acknowledging indebtedness” and the service gives us a great opportunity to show our respectful mind to Shinran Shonin. Rennyo Shonin urged us to reflect deeply on Shinran’s teachings at this time. Rennyo Shonin explained that the significance of Ho’onko is to resolve the problem of Shinjin – the entrusting heart –.” Realizing Shinjin is the most important thing and is the essence of acknowledging our indebtedness to Shinran Shonin.
When I hold and attend Ho’onko services in Canada, it always reminds me of the time I attended Ho’onko services at the Nishi-Hongwanji temple as a Gonshiki student. Nishi-Hongwanji holds the Ho’onko services 7 days in January. They hold service 44 times during the 7 days. During that period, many activities are held. The activities allows us the opportunity to encounter Buddha Dharma through listening to Dharma Talks and looking at Buddhist rituals. For example, there is a Dharma Talk marathon on January 15th from 7 pm to 6 am. 26 Buddhist ministers take turns doing Dharma Talks through the night until early morning. Hongwanji prepares two spaces for them so that Buddhist members can choose whose Dharma Talk they want to listen to. When I attended the Dharma Talk marathon as an audience member, I saw that some people brought their sleeping bags. Even though they must have booked a hotel, they didn’t go back to the hotel, instead, slept in the Dharma Talk room, because they really wanted to listen to the Talks as much as possible. After they listened to over 10 Dharma talks for 6 hours a day, they moved to Hongwanji to attend the Ho’onko rituals.
My friend, who attended the services with me, said that he felt it was like a Nembutsu Tsunami in the Hondo because over a thousand people recited Nembutsu together toward the Shinran Shonin’s statue. Their services were very beautiful and meaningful for us.
By the way, I heard that some people, who read the GL article lliked my last GL article, because I used an example from Ted Talks. Today, I would like to introduce another speaker from the Ted Talk and explain the teachings of Jodo Shinshu through his topic.
The speaker’s name was Dr. Ivan Josef. He was a soccer coach in a University. When he taught soccer, many students and their parents asked him what he looked for when he was scouting new players. He said that the most important thing is self-confidence. Without that self-confidence, they are useless as a soccer player. Because when they lose sight or belief in themselves, they are done for. He also explained the easiest way to build self-confidence. It was repetition, repetition, and repetition.
When I heard that, I was a little bit disappointed with him, because it is the simplest way, but it’s the most difficult way, too, for me. I thought he had a magic button to build self-confidence. After listening to his Ted Talk, I remembered what it was like when I was in high school. When I was a high school student, I belonged to a gymnastic club. When I started gymnastics, it was too late for me because my height was too tall and I didn’t have enough muscle as a gymnast. But I didn’t want to give up and practiced every day. When I started to practice, I was not able to stand on my head. But after 2 years, I was able to do a backflip and use rings, horizontal bar, parallel bars, and pommel horse because of repetition, repetition, and repetition. And this repetition gave me self-confidence.
The more you practice, the more self-confidence you gain. But what about Buddhism? When I was studying Buddhism in Japan, one of my senseis said, “The more you study Buddhism, the more you question confidence in yourself, because Buddhism is a reflection of you. When we listen to the Jodo Shinshu teachings, we learn and realize our true nature.” The true nature has Bonno(煩悩), our base passions or worldly desires. Bonno is often referred to as “Blind Passion,” because although we may often see these passions in others and may think that we understand them, more often than not, we fail to see them in ourselves. Therefore, we believe or assume that we are always right. And we complain or want to say bad things about others, because we think others create suffering for us, even though we don’t realize our Bonno makes this suffering.
But what is the real suffering we have caused with Bonno? It is “not being able to do what you want.” In Buddhism, we say “Not being able to do what we want is the real suffering.” For example, “not having enough money” is not really suffering. It’s the fact that I can’t get what I want because I don’t have money that is suffering. “Difficult relationships” is not really suffering. We are suffering because there are people who don’t listen to our opinions, or they
don’t know what we want them to do. In other words, the real root of suffering is that things don’t go as we want them to. Unfortunately, it’s difficult to realize the root of suffering even though we are our cause of suffering. Therefore, Bonno is referred to as “Blind Passion.”
When we realize that we have Bonno, and when we know the compassion of Amida Buddha, who doesn’t abandon us, we cannot help but place our palms together and recite the Nembutsu. The Nembutsu lets us know that we entrust the Buddha who has immeasurable light as higher wisdom and immeasurable life as great compassion.
Today, I write about self-confidence and explained about the Bonno in Jodo Shinshu. I hope when we listen to the teaching of the Buddha and learn Jodo Shinshu’s teachings, we realize our Bonno and gratitude to Amida Buddha through the Nembutsu, and how this affects our self-confidence. I hope we can recite Nembutsu together in the temple soon in person.
“The Sounds of the Bells– Listening to Every Sound”
Happy New Year！！
January in Toronto seems to be a month of cloudy skies with rain, snow and hail. However, if you look carefully at the cloudy sky, you will see that no two clouds have the same shape, and they all change their shape depending on the weather and temperature of the day. Therefore, when I am shoveling snow or cleaning up fallen leaves, I can feel the coming of the beautiful winter season again and again when I look up at the sky.
Last month, I watched a TED Talk called, Words: Your Most Powerful Weapon. In this talk, the speaker talked about the fundamental principle of communication. What do you think it is? Maybe you would guess it’s our words, or maybe our voice. But actually, it is listening.
The problem is many people don’t listen. Half the time when we are speaking with someone, we are not absorbing what the other person is saying, because we are too busy thinking about what we are going to say in response, or we are wondering when our turn will be to speak. Sometimes, we don’t even let the other person finish.
When I heard her speak, I agreed with her. I realized that I am guilty of this, too. When I talk with a friend, or when I attend a class or workshop, I’m always thinking about how I should respond or about what I want to say in my turn. And if I don’t have to say anything, my brain stops thinking and I’m not absorbing what is being said to me. But LISTENING or HEARING is very important.
We listen to or hear many things, not only during a conversation, but everywhere. Think about the temple, even. For example, I’m sure you have noticed that when we start a Buddhist service, we sound the bell. A Buddhist temple has many kinds of bells. We normally have the…
Bonsho(the largest bell), Kansho(the 2nd largest bell),
Daikin(the 3rd largest bell), Chukin(the medium-sized bell), Inkin(the smallest bell)、
Sawari(the flat bell) and
Kei(the board bell).
Why does the temple have so many kinds of bells? Well, the bells have 2 main jobs.
The first is to tell the time. A long time ago, people did not have a watch or a cell phone, but people could know what time it was when they heard the bell. Even to this day, when you walk outside, you may hear a bell sound from a church. So it is still telling us time. The biggest bell, which you cannot see it at a temple in Japan, tells us when it is 6 am, 6 pm.
Secondly, the bells in the temple also tell us what we have to do when we attend a service. You can hear them before a service, before we do silent meditation, before chanting, at the end of the chanting, and before we do Gassho by placing our hands together.
So we hear the sounds of the bells when we do ritual things. One of my Senseis told me that it is very important to listen to the sounds during the service. He also said visiting the temple helps us to hear many other kinds of sounds better, because the temple makes us feel calm.
Sometimes when I am in the temple, I hear birds chirping in the morning and sounds of insects, raining and snowing at night. My sensei also told me if I practised listening to a lot or if I listen to every sound carefully, I might be able to hear Buddha’s voice (Namo Amida Butsu) from the bottom of my heart.
He said that when he visited a temple, he could hear the voice in his heart. He had lost his wife and he had suffered pain, however, when he placed his hands together and recited Nembutsu, he felt calm and peaceful. Because of this, he could hear Amida Buddha’s voice.
The voice told him that he did not have to worry about his wife and himself, because Amida Buddha accepted them just as they were.
To practice listening is very important in Shin Buddhism. Hawaiian Hongwanji-ha Buddhist temple says; “While other schools of Buddhism seek to “attain” or “realize” enlightenment, the Shin Buddhist path is one of simply listening and opening one’s heart to receiving it.
Trying to attain enlightenment can be like trying to grab a snowflake that falls. Once you grab it, you have crushed it. But if you open your hand and allow the snow to gently fall into your hand, the snowflake becomes yours, without any effort in grasping.
Simply Listening to and Receiving the Dharma. This is the Shin Buddhist path. Rather than pursuing enlightenment, we simply listen to the Dharma and receive it, and allow it to unfold into our hearts and minds.
This does not require any particular lifestyle. You don’t have to become a monk or sit for hours in meditation. You can listen to the Dharma in your everyday life, no matter what you do or where you are.
Listening to the Dharma can mean listening to sermons or lectures, but it can also mean listening or talking to anyone. You never know who might be your teacher of the Dharma, if you have the ears and heart to listen. A taxi driver could be a teacher, or a bartender, or your worst enemy.”
When we are with family or friends, we usually speak our own opinions to them but let’s try listening to their stories, too. I hope that attending the service is helping you to feel calm and to hear many kinds of sounds better.
And if you listen to everything carefully, you might be able to hear the Buddha’s voice from the bottom of your heart when you place your hands together
We were gathered together at the TorontoBuddhist Church for the Eitaikyo Service on November 21st. Eitaikyo comes from “EITAI-DOKKYO :永代読経” which literally means, Perpetually (eitai:永代) Chanting (doku:読) Buddhist sutras (kyō:経).
We have changed from the idea of accumulating individual virtue to the spirit of dedication to and appreciation for those who have come before us. Eitaikyo gives us a connection to our past and shows us we are all interconnected and not alone.
This link between past and present can be viewed, as “we would not be who we are, without the compassion and support of our family, our friends and our Sangha.” Our family and friends’ dedication to our temple and their devotion to Jodo Shinshu Buddhism allows us to “perpetually” share the teaching of Nembutsu in the present and into the future.
We all lead busy lives. Eitaikyo gives people, who may live far away or who don’t attend temple services regularly, a chance to honour their loved ones once a year in November.
The Eitaikyo book lists those honoured as founders and as supporters of Toronto Buddhist Church for their devotion and support to our temple. The reason why the Nembutsu teaching is here today and we were able to encounter the Nembutsu is that many Nembutsu members have carefully protected it for a long time.
Many people in the Toronto Buddhist Church also have helped to develop the temple to pass on the
Nembutsu teaching to the next generation. If I say that to recite Nembutsu is an effect, the Buddha lets me know there were so many conditions to encounter the Nembutsu teaching in the past.
A monk said that the Buddha knows not only a cause and an effect but also realizes many conditions
between the cause and the effect. A long time ago, people called it Karma in Sanskrit. Without the conditions or karma, cause and effect would not exist. Our existence is also made up of a variety of invisible conditions.
When I teach this teaching to children, I often use the metaphor of a flower. For example, the flower
blooming is the effect. Why did the flower bloom? It’s because there was a seed. However, if there was only the seed, it doesn’t bloom the flower, because the seed cannot bloom the flower without the help of soil, water, and sunlight.
We often think a cause makes the effect, but it’s not true. A cause and many conditions or Karma make the effect.
When we hear this story, it’s easy to imagine what karma is, but when we think about our spiritual mind
or emotional state, it’s quite difficult to understand what karma is. The Buddha had so many disciples because he clarified the root cause of suffering and explained his various teachings.
When we talk about the teachings of the Buddha, we often use the phrase “everything is impermanent.” That means; “Everything that has a form will eventually fall apart.” But if that form refers to our loved one’s lives, or our own life, it can open our eyes. When we realize that our loved ones and we are
going to die someday, the phrase “Everything is impermanent” becomes a part of us deeply. It’s no different today than it was in the past.
When the Buddha was still alive, a woman came to him for advice with a lifeless baby on her chest. She
asked the Buddha to bring her deceased child back to life. The Buddha replied, “All right, I’ll bring him back to life.” She was overjoyed. However, the Buddha made one condition for her. He said, “Bring me a poppy seed from a family who has never lost a loved one. If you can find it and bring it to me, I will bring the child back to life.”
She hurried back to the town and visited many houses to find a poppy seed. She could find a seed, however, every family had lost a loved one. She couldn’t get the poppy seed to meet Buddha’s requirement. In the evening, she came back to the Buddha. When the Buddha asked her whether she was able to find the poppy seed from a family who had not lost a loved one, she replied that Buddha didn’t need to bring her child back to life anymore. When she asked many families in the town, she
realized that not only she had lost a loved one, but also everyone had the same sufferings as her.
Therefore because she understood the conditions of her child’s death, she was able to accept the suffering as suffering instead of turning away from it.
In conclusion, I want to share one more cause and effect with you. Amida Buddha’s Primal Vow leads us
to place our palms together in Gassho. Just because Amida Buddha made the Primal Vow, does not mean we automatically, do Gassho. There are many, many conditions that bring us from the cause to the effect.
One of the most important conditions is the support people who make the sharing of the Buddhist
teachings possible. Without these people we would not have a temple, we would not have Sangha, we would not have an opportunity to listen to the teachings. Without this important support, we might not be able to encounter Amida’s Primal Vow and place our palms together. That is why we do Gassho to the Eitakyo book to show our respectful mind and gratitude to them in November.
Rev. Yoshimichi Ouch
Rivers of blind passions, on entering the ocean –
The great, compassionate Vow
Of unhindered light filling the ten quarters –
Become one in taste with that sea of wisdom.
From Hymns of the Pure Land Masters (CWS p.371
Summer is coming to an end and a new season is starting, but are you ready for the fall or winter season? It’s important to prepare for everything in advance. The first year I came to Canada, I was not prepared for winter in Toronto. I remember that I needed a heavy coat, leather boots, warm gloves, and a woollen hat, but I didn’t know where I could buy all of them. Some temple members drove me to a store and told me which coat, gloves and hat are good to survive during the winter in Toronto. I really appreciated them.
Anyway, the Wasan that I have just read which was written by Shinran Shonin explains the great compassion and wisdom of Amida Buddha. This Wasan tells us the Primal Vows of Amida Buddha, which fills all the worlds, is like a great ocean. If we who have unceasing desires, entrust ourselves to the flow of the ocean, we will become one taste or part of the tide of Buddha’s wisdom. Whenever I read this Wasan,I feel that it is very dynamic and dramatic.
“Rivers of blind passions, on entering the ocean – The great, compassionate Vow” means the Primal Vow is born from the compassionate mind of the Buddha, and that Vow is as wide and deep as the ocean. The Buddha’s compassion is not simply sympathizing with others. Many times, we say we want to help others, but we don’t offer help beyond our limit, because we don’t want to hurt ourselves.
For the Buddha, the pain of others becomes his pain, and unless the suffering of others is eliminated, his suffering will not be eliminated either. This is the Buddha’s compassionate mind. Amida’s Primal Vow was established to become a Buddha so that he could cure and accept all sentient beings in his Pure Land. The compassionate mind of the Buddha can only be realized through the Buddha’s eyes of wisdom, which can see the truth clearly. Buddha’s great wisdom and compassion are inseparable. Therefore, in order for us to be born in the Pure Land of Amida Buddha, we need to rely on the other-centred power of Amida Buddha. We call it Tariki in Jodo Shinshu Buddhism. (The other-centred Power means the power is not self-centred but rather other-centred.) This other-centred power is called the Power of the Primal Vow (hongan-riki) because it is the power based on Amida Buddha’s fundamental promise to save all sentient living things who suffer in this world of delusion. And the most important thing is to leave everything to Amida Buddha.
Please let me return to the topic at hand, not only do we prepare for the seasons, but we also make preparations in our daily lives. We need to prepare materials for a meeting, gasoline for a long drive, food for dinner, and in my case, I need time to prepare for Buddhist services.
Ichiro who was a major league baseball player said in an interview that he had never neglected to prepare for a game, and he came to the stadium hours before to stretch and practice carefully to get ready for the game even though other players were not at the stadium. Nowadays, many people are making preparations for their own funeral services and after-death activities. Some of them are doing this because they don’t want to worry or bother their family, while others have no relatives and have to take care of themselves after death.
I believe that the preparations are very important for them,because they start understanding the truth of life. Or I could say they understand the meaning of death, and they shall come to fully appreciate the meaning of their life, which is unrepeatable. But I also understand that it is difficult to accept our death from the bottom of our heart even though we prepare for that.
Sometimes people have told me that even though they have prepared for the funeral service and distribution of property, it is hard to remove the anxiety and worry of “what will happen to me after I die?” In addition, the property or money that we have relied on for our lives will not help us when we think about our afterlife.
If it’s a simple idea that rich people are in the Pure Land and poor people are in hell, I’m sure I’ll not be able to go to the Pure Land. Or if good people are in the Pure Land and bad people are in hell, then I definitely cannot go to the Pure Land either. How can we prepare our minds and emotions for the afterlife? There is no end to the number of such questions we start thinking about. Furthermore, no matter how many preparations we have made, we will never be able to calm down when we suddenly have to say goodbye to this life due to illness or accident.
However, when we see people who spend their daily lives placing their hands together to Amida Buddha, it changes our views and behaviour little by little. For example, there was a very dedicated Buddhist member in our temple. When I went to visit him to hold the makura-gyo (bedside) service at the hospital, his family was gathered in his room, and we all chanted sutras together. Even though he was in critical condition, he tried to place his hands together and slowly moved his mouth to say Nembutsu. It was exactly the way he was taking refuge in the other-centred power of Amida Buddha, who accepted him to become a Buddha as he was. In other words, he was leaving everything to Amida Buddha.
It was a sad occasion to hold the last Buddhist service for him, but it was also a grateful, wonderful and peaceful occasion to see him when we did Gassho together. When I did his funeral service, I heard that his family also recited Nembutsu many times with me. The compassion and the other-centred power of Amida Buddha reached me and his family through the Nembutsu. Even though we cannot see the Nembutsu physically when the words “Namo Amida Butsu” spill out of our mouths, it tells us that Amida’s Primal Vow is left behind by the deceased. Amida’s Primal Vow says “If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment.”
Rev. Chiko Naito says; In the history of the tradition of the Pure Land teaching, the Primal Vow is widely noted as the vow revealing the cause of birth in the Pure Land. The significance of the vow is understood to be that Amida will lead us who recite the Nembutsu to be born into his Pure Land. That is why Amida’s primal vow has reached not only the deceased but also us through the Nembutsu. When I encountered this guidance and learned of the other-centred power of Amida Buddha, I couldn’t help but recite, “Namo Amida Butsu.”
Rev. Yoshimichi Ouch
FALL OHIGAN “EQUINOX” SERVICE
The Toronto Buddhist Church held Fall Ohigan service in September. Ohigan services are held twice a year around the spring and fall equinox when the daylight and nighttime are equal. In many ancient cultures, it was a time of celebration to remind us of our deep connection with people who have passed away.
“彼岸HIGAN” means “the other shore.” It is short for “渡彼岸TO HIGAN,” meaning “reaching the other shore of nirvana.” There is a metaphor for crossing from this shore of ignorance, anger, and greed to the other shore of nirvana. Today, I would like to introduce you to one poem, which was written by Rev. Shinsui Haraguchi who was a Kangaku Ryoto in Japan.
“I say Nenbutsu and I hear it. The Nembutsu guides me to Amida Buddha’s Pure Land.
The Nenbutsu is like my parents’ voice.”
When we recite Nembutsu “Namo Amida Butsu” we hear the Nembutsu at the same time. But Rev. Haraguchi’s poem lets us know that the Nembutsu doesn’t come from our mouths, but it’s from Amida Buddha’s Primal Vow, because Amida Buddha embodied the Primal Vow in Nembutsu. His poem tells us that we encounter Amida’s great compassion when we hear the Nembutsu. He also said even though he was saying Nembutsu, he felt like he was being called by his mother and father “Don’t worry. I am here.” When he recited the Nembutsu, he relied on the Amida’s great compassion and felt relieved. When I read this poem, I feel that Amitabha Buddha is not an absolutely powerful Buddha, but rather a very kind Buddha who is always with me whether I am sad or happy.
To return to the topic a little further, Higan means the Pure Land. Ohigan Day is the day when daylight and nighttime are equal. In Japan, people used to look at the sunset and they think of the Pure Land of Amida Buddha, and put their palms together in remembrance of the deceased who had passed on to the Pure Land. I believe that each person has his or her own background in which they place their hands together to Buddha. Even so, I think that most people naturally put their palms together when they are saddened by the loss of a loved one. When I was a child, I saw my parents, grandparents and siblings always placed their hands together. So it was no surprise to me to do Gassho and recite the Nembutsu. However, when I attended the Makuragyo service of my grandmother, I recited the Nembutsu from the bottom of my heart and I really relied on Amida Buddha’s Primal Vows.
When I arrived at the hospital, my grandmother was in a critical condition and I did not know what I should say to her. When my grandfather arrived at the hospital a little late, he held my grandmother’s hand and said, “Thank you for being in my life.” Then he recited Nembutsu. My family asked him, “Is that all you want to say to Ba-chan?” But he said, “I’ll leave the rest to Amida Buddha” and recited Namo Amida Butsu again. His words told me that he had peace of mind because he was relying on Amida Buddha and entrusting everything to Amida. His back was getting rounder and smaller as he got older, but I still remember how he seemed to be firmly supported by Amida Buddha’s compassion. I think that there are many people who encounter Nembutsu as a result of losing someone. However, I have recently come to realize that it is not only the deceased who give us an opportunity to encounter Amida Buddha.
For example, when I place my hands together in the Hondo, I am reminded of my family who lives in Japan. I haven’t been back to Japan to see my family for four years now. I’m not a good son for my parents, but when I call them once in a while, they always ask me, “How are you doing?” or “Are you eating well?” When I talk with my parents, I sometimes remember my childhood. My family always chanted Shoshin-ge, Jusei-ge and Sambutsu-ge together at 6 am and 6pm everyday. But when I was still too young to read a chanting book, I used to nap on my mother’s lap. My mother’s Nembutsu must have been a pleasant lullaby. I think the reason why I am still able to recite the Nembutsu now is because even though I took a nap, I was watching my father’s behavior to hold a Buddhist service.
When I think of my family, I really appreciate them because the memory of them reminds me of the many
things they have done for me. At the same time, I worry about how they are doing now because of COVID19 and I hope that they will be safe and healthy. Therefore, when I put my palms together, I sometimes think of my family who lives far away from me.
When I told this story to my sensei, he said, “Ouchi-kun, the important thing is to realize that you were though of before you thought of. I think he wanted to tell me that before we wished for our family to be happy or healthy, our parents had already wished for us to be happy or healthy. Even before we were born, they had already wished for us that we would live a long and happy life without any serious injuries or illnesses. In my case, when I call my parents, they still ask me “How are you doing?” or “Do you eat well?” to check if I’m okay. One person said that no matter how old we get, children are still children to their parents. Parents are the ones who worry about their children and wish them well.
The poem by Rev. Shinsui Haraguchi, which I introduced at the beginning of this Dharma message,
expresses this in a very meaningful way. “I say Nenbutsu and I hear it. The Nembutsu guides me to Amida
Buddha’s Pure Land. The Nenbutsu is like my parents’ voice.” When you put your palms together and recite Nembutsu, you may not only show gratitude to Amida’s virtues, but also to your loved ones who connected you with Buddha. Because both the nembutsu that came out of my mouth and the nembutsu that reached my ears were the Amida Buddha’s Primal Vow. The Primal vows tell us that we don’t have to worry about anything, because Amida will take care of everything. Amida will surely welcome us to the Pure Land. Or we could say that the Nembutsu is like a parent wishing for his or her child’s well being.
If you go to a local temple in Japan, you may find that the temple members call Amida Buddha “親様Oyasama”. “親Oya” means a parent. “様sama” means dear. They call Amida “Oyasama” with gratitude to the Buddha for always caring for them, so that we could feel closeness, that they are children of Amida Buddha. When we recite Nembutsu, we feel Amida’s great compassion because Amida Buddha embodied the Primal Vow in Nembutsu. The Nembutsu is compassionate to our sadness and joy, and is always there for us. I believe that Amida Buddha is like the setting sun, shining brightly but warmly on us and embracing us.
Rev. Yoshimichi Ouchi
Isshiji “state of regarding each being as one’s only child.”
When a person realizes the mind of nondiscrimination,
That attainment is the “state of regarding each being as one’s only child.” This is none other than Buddha-nature;
We will awaken to it on reaching the land of peace.
The above is from Wasan, which was written by Shinran-Shonin. He said Bodhisattva’s benevolence treats all sentient beings equally. The benevolence is called mind of nondiscrimination or state of regarding each be- ing as one’s only child. And the mind of nondiscrimination is the same as Buddha-nature. Therefore, Amida-Buddha al- ways looks at us as the Buddha’s only child. And when we are born in the Pure Land, we will have the same mind as Buddha, which is the mind of nondiscrimination. If you have 2 children, you must give your love 100% to each of them, not 50/50. In this way, you love each child like an only child. And I believe you must receive a lot of love and affection from your parents 100% even if you have many siblings.
Today I would like to explain this Wasan with my experience. Last year, I received a Dharma Talk from my friend who is a Buddhist minister in Japan. When I read his Dharma Talk, he used a poem from Mrs. Kaneko Misuzu. She passed away when she was only 26 years old, but she wrote over 500 poems. Moreover, she was a Jodo Shinshu Bud- dhist member in Japan. Today I would like to introduce you to the poem by Kaneko Misuzu. The title is
“When I feel lonely.”
When I feel lonely, strangers do not notice. When I feel lonely, my friends laugh.
When I feel lonely, my mother is kind.
When I feel lonely, Amida-Buddha feels lonely.
This poem is only 4 sentences, but it moves me deeply. When we feel suffering, people around us continue to do their normal things. It’s easy to feel alone, but we must remember that Buddha is always with us.
I will give you an example. When I was 10 years old, I got bullied by my friends at school. I lost my backpack many times because my “friends” moved it outside. Every time I had to pick up my bag covered in dust. As I did, I could see my friends grinning at me. I cannot shake the memory and feeling of loneliness or misery even though it happened such a long time ago for me. When I went back home, my mother usually asked me “how was school?” I could not say anything about my situation at that time, and so would always answer, “I enjoyed it”. Then she always just said, “It is good if you enjoyed it.” But I think she must have realized that I was been bullied at school, because my backpack was always covered in dust. Therefore, a couple of days later, she said to me “if you are having any trouble, you can tell me anything and anytime.”
She knew I didn’t want to talk about my situation with her, because I was very headstrong when I was 10 years old. She just waited for the day that I would tell her. Now that I think about it, I received her affection a lot because she never pushed me to talk about that situation. However, I did not appreciate her kindness, and one day I said very bad words to her. My grandmother was there when I said that. She pulled me by the hand to the temple’s main hall because we lived in a temple, and we sat in front of Amida Buddha’s statue. I thought she would scold me severely, but she just looked at Amida Buddha’s statue for a long time. After around 30 minutes when I had calmed down, she placed her hands together and recited Nembutsu “Naman Dabutsu” so slowly and so peacefully. Then I also said Nembutsu with her. After we recited Nembutsu together, she held my hand and told me that when we felt lonely, Amida Buddha also felt lonely with us. Buddha never said we have to overcome our difficulties, because Buddha accepted us just as we were.
Therefore, we could rely on Amida Buddha’s compassion. She also said “You are also Amida Buddha’s child. When you feel sad, please say “Namo Amida Butsu”. After that, I confessed to her about getting bullied at school and she just held my hands again. I cannot forget these bad memories of bullying, but at the same time the bad memory reminds me of my grandmother’s warm hands, and her warm hands remind me of Amida Buddha’s feeling. When I talked about my situation to my mother, she said to me that Amida Buddha gives us Amida’s benevolence to each being as one’s only child. Therefore, Amida-Buddha always looks at us as the Buddha’s only child. Amida Buddha’s light of compassion always shines on to us and Amida is always with us.
When we reflect on ourselves, we realize our self-centred egos. Therefore Amida Buddha’s wisdom helps us to go Buddha’s way. Then when we encounter Amida’s great compassion in that way, it lets us know we are living with Buddha. I think when you put your hands together, you are already able to think of your loved one’s warm heart and Amida Buddha’s compassion.
Rev. Yoshimichi Ouchi
Half of the year has already come and gone. I am surprised that time goes by so quickly.
Ontario government announced that we moved to stage one in June. But as you know that we shouldn’t let our guard down yet. Even though our temple will reopen the doors for Sunday services, we will ask you to keep social distancing and wear a mask inside the temple’s building to protect everyone’s life.
I would like to start my Dharma Talk by reading the Wasan, which was written by Shinran Shonin.
“To be transformed,” means that evil karma, without being nullified or eradicated, is made into the highest good, just as all waters, upon entering the great ocean, immediately become ocean water. (Translated by Rev. Takamoro Shigaraki)
Shinjin(信心) means entrusting heart. Rev. Shigaraki translated the shinjin to pure mind and true mind. Because Amida Buddha created the shinjin for all sentient beings who have Bonno(煩悩) “blind passion.”
Shinran Shonin referred to its sense of “benefiting others,” for this mind embraces all living beings, and enables them to enter the arena of truth. In other words, shinjin is the mind of living in the truth and working to guide others to that truth. Shinran Shonin says that shinjin is the activity of guiding our impure minds to purity and truth, little by little.
In Jodo Shinshu, we call it tenjo (転成) which means “turning and becoming.” Our minds are always not- true and full of lies. However, as we hear the Buddha-Dharma on the path of the nembutsu, realizing shinjin and
encountering the Buddha, and, as that nembutsu and shinjin deepen, then our own personal subjectivity and lives slowly turn from emptiness into truth.
The structure of shinjin is such that we awaken to darkness and light at the same time. However, in actuality, when we live in such shinjin, darkness and light, don’t remain in simple contradictory opposition. Rather, shinjin functions to turn darkness into light, little by little. This can help us understand more deeply what Shinran Shonin wrote in the wasan when we hear it for the second time. “To be transformed”means that evil karma, without being nullified or eradicated, is made into the highest good, just as all waters, upon entering the great ocean, immediately become ocean water.
This Wasan lets us know that we live our lives with bonno “blind passion.” Even when we live in shinjin, we still create evil karma. Even though our evil karma and thought doesn’t leave us, our minds are slowly, slowly transformed into the mind of the Buddha and the pure life of the Buddha’s Pure Land.
When I studied about this, my sensei Rev. Teramoto gave me a good example. He said to transform into the mind of the Buddha is just like the waters of many rivers that flow into the ocean. No matter how pure or defiled the waters may have been, when they enter the currents of the great ocean, they all change into the same, clear ocean water.
What he wanted to say is if we were the pure or defiled waters, the great ocean is Amida Buddha’s Pure Land. And the river is shinjn, because shinjin guides us to Amida Buddha’s great ocean. In Jodo Shinshu, we must understand we are bonbu “a person who has deep desires and attachments” every time we place our palms together to be humble. And we should understand that we receive guidance or the shinjin from Amida Buddha. The shinjin is not created from our mind. Therefore we call the Amida’s compassion and wisdom is tariki (他力)“Amida’s other power.”
Shinran Shonin, was a humble mentor even though many people respected and looked up to him. Even though he practiced and learned the Buddhist path, he said that he didn’t know anything about Buddhism. He just relied on Nembutsu, because he knew that Amida Buddha’s light of wisdom shined on him just as he was. For Amida Buddha, there is no distinction between a person who is rich or poor, knowledgeable or foolish, good or bad.
Three years ago, I saw a senior temple member talk with a young person in the temple’s social hall after Sunday service. The young man talked about the teachings of the Buddha proudly. I thought he learned about Buddhism in school or by himself. The senior member, she just listened to his knowledge quietly. After they finished talking, she came to me, and said she felt ashamed when she was listening to the young man’s talk, because she thought that she didn’t remember or learnanythingaboutBuddhismeventhoughsheattendedour Sunday services many times. Then she said to me “Sorry sensei.”
When I heard that, I really respected her, because she knew she didn’t know. Even though she thought she didn’t know anything, I knew she always placed her palms together and recited nembutsu in the temple. She relied on Nembutsu from her heart. I thought that was enough. I don’t want to say the young man who showed off his knowledge to others is a bad person, because I think he studied a lot, and I respect him, too. But at the same time, I hope he realizes no one has to prepare anything to be chosen by Amida Buddha. Amida created shinjin “pure mind” for all sentient beings and the shinjin “entrusting heart” guides us to and along the Nembutsu path so that we enter the Nirvana in Amida Buddha’s Pure Land.
Lastly, I would like to repeat Rev. Shigaraki’s words. Shinran Shonin says that shinjin is the activity of guiding our impure mind to purity and truth, little by little. Our minds are always not-true and full of lies. However, as we hear the Buddha-Dharma on the path of the nembutsu, realizing shinjin and encountering the Buddha, and, as that nembutsu and shinjin deepen, then our own personal subjectivity and lives slowly turn from emptiness into truth.
Rev. Yoshimichi Ouchi
Shinjin and Trauma by Dennis Madokoro, Minister’s Assistant.
Hello, and how are you managing during this crazy year and a half of Covid? Difficult, yes? Tiring, yes? But here we are, still alive and doing the best that we can.
For me, these past few months have been particularly troublesome. You see, I recently went through the trauma of a heart attack.
I had been experiencing what I first perceived to be a series of heartburn. It turned out to have been a
series of angina, mini heart attacks. Fortunately for me my girlfriend Inge took me to Emergency at Markham Stouffville Hospital. There, after doing some blood work, they found my enzyme level to be high. I was admitted to the Cardiac Ward. One day later, I was bumped up in the queue for an angiogram and the insertion of two stents. Two of my arteries were 90 % and 80 % blocked. The operating surgeon told me calmly as I lay on the operating table that he called these the “Widowmakers.”
I was very lucky and I am extremely grateful for the good work of the nurses and doctors at Markham Stouffville Hospital and at South Lake Hospital where the procedure was done.
Life is indeed impermanent and this was for me a wake-up call. This Truth which we often hear from our ministers was made very clear to me during my four day stay in our excellent Health care system. For me, at age 76 and with a Family history of heart issues (my mother passed at age 58 from a massive heart attack) I was a prime candidate for a heart attack. Up to that point, I considered myself to be in good health, doing tai chi and lightweight exercises on alternate days. As we are told in “White Ashes”, we do not know when the winds of impermanence will arrive. In the morning we may be in radiant health, in the evening we may be white ashes. So, my takeaway from this is to not take this short life that we are so fortunate to have for granted.
In past articles, I have talked about Shinjin. This heart attack trauma has put a whole new perspective for me on Shinjin, that moment of ultimate brevity, that Joy of being truly settled. During the recent Eastern Buddhist League virtual conference, the keynote speaker was Reverend Kaitlyn Mascher Mace and her joint seminar with Reverend Todd Tsuchiya on the topic of “Crossing Over”. Her theme focused on the crossing over from Jiriki (selfpower) to Tariki
( Other Power). She spoke of Shinjin as that moment of ultimate brevity when we cross to Other Power as the culmination of a deep relationship with the Vow.
I believe that this heart attack trauma has allowed me to truly see myself as a “foolish being” who is full of blind passions. Up to that point, I thought that if I did all the right things, like eating right, exercising right, that health wise, I would be ok. Wrong. Foolish me. I had trying so hard to do what I thought were the right things( Jiriki) that I thought I had things under control. Wrong. Foolish me. When I finally let go and let go of all my foolish striving, all my studying of so many books and just receive the Vow, the Nembutsu, I was free.
You know I golf a little. There is a lovely book called “Golf is not a Game of Perfect” written by Dr. Bob Rotella. To shamefully paraphrase that title, Jodo Shinshu and Shinjin is not a Life of perfection. In fact, Jodo Shinshu and Shinjin teaches us to embrace the discomforts, the difficulties that life throws at us. Each of those experiences, like my heart attack trauma, teaches us something. Even then, no, especially then, when we put our palms together and say Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu, and bow our head in gratitude, we are always embraced by the Vow, never to be abandoned. How fortunate are we!
As Reverend Kaitlyn said, ” we do not have to be concerned, how much more so it is for the evil person and that is me.”
Shinjin does not mean that we will be happy all the time.
That is not possible. Life keeps coming up with more issues, more traumas. But Joy is possible all the time. We can embrace those difficulties with joy in our hearts. I can truly say that during my heart attack trauma, I felt calm and ready for whatever would happen, even my death. However, I survived, thanks to our wonderful Canadian Health system and the joy that I feel is amazing. Little discomforts, little difficulties these days tend to roll off my shoulders. I truly believe that Jodo Shinshu and the Nembutsu teaches us to embrace all the ups and downs of life with this Joy.
Dear Reader, I hope that you too will experience this Joy as we say,
Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu, and bow our heads together.
Dennis Madakoro, Minister’s Assistant
Amida’s Compassion and Our Compassion by Joanne Yuasa, Minister’s Assistant.
“The compassion in the Path of the Pure Land is to quickly attain Buddhahood, saying the nembutsu, and with the true heart of compassion and love save all beings completely as we desire.
In this life no matter how much pity and sympathy we may feel for others, it is impossible to help another as we truly wish; thus our compassion is inconsistent and limited. Only the saying of nembutsu manifests the complete and never-ending compassion which is true, real, and sincere.”
(from Tannisho: A Shin Buddhist Classic. By Taitetsu Unno 1996, Buddhist Study Center)
I write this in the echoes of the news of the discovery of the remains of 215 children on the grounds of the Kamloops Residential School. This was shocking and saddening news. The cultural differences, as well as the geographic and historical contexts of this story, might lead it to feel distant from here in Toronto. But I believe it’s important as Buddhists – and as Canadians – not to turn away from this news and the ways it impacts us as a society today.
At the most fundamental, Buddhism teaches that because of the interconnectedness of all things, suffering anywhere is poisonous to us all. As we open ourselves up to the ultimate reality of the oneness of all things, we have to recognize that like a cancerous cell, even a little bit is a danger to the entire body and seed for more suffering. We have to look squarely and honestly at suffering in this world to address it. Even just acknowledging it is not easy, as might have been experienced by the news of the remains of the residential school children.
This difficult activity of acknowledging suffering is compassion in its original meaning, “to suffer with” and is a central theme in Jodo Shinshu. The quote above, from Tannisho, a compilation of teachings from Shinran, touches on the complexities around compassion as a human activity. Caring for others, and wanting to help others is part of the human experience. It is difficult, indeed impossible, to completely eradicate suffering as long as we live in this realm of conventional truth, where we experience the world inevitably through our discriminatory minds and bodies. “Discriminatory” means we are unable to experience the world without filtering it through ourselves – our minds, our hearts, and our bodies. As such, we can never know what is truly helpful for others. Shinran saw it as impossible to save even himself, let alone others, because our compassion as human beings is limited, forever tied to our whims, and changing times and conditions.
In Jodo Shinshu, we emphasize the compassion of Amida, which is immeasurable, limitless, and absolute, unlike human compassion. It is this very immeasurable compassion out of which Amida Buddha fulfilled the creation of the Pure Land, as well as the nembutsu, for us humans, tied to conventional truths. It is this immeasurable compassion on which Shinran and Shin Buddhists rely, for rebirth in the Pure Land. Amida’s compassion is not such that it “fixes” or “erases” our suffering human life, but can be a comfort and a source of resilience to endure difficult things in our lives, knowing that rebirth in the Pure Land and eventual Buddhahood is guaranteed.
I think the passage from Tannisho is a reminder that we are compassionate beings, and we should help, but that we should be mindful that no matter how much we want to eradicate suffering, we are unable to do so. This doesn’t mean we should throw our hands up and not do anything! In this world, we have to act to make sure all are able to live their lives to their fullest potential without fear of harm. I like the way Rev. Dr. Bloom put it in his comment that Buddhist activism “give(s) substance to the Buddha’s compassion within the world”.
The hardest part of helping might be to know “how” to help, especially if we are to understand that our compassion as humans is limited. Somewhere we can start, which is familiar to Shin Buddhists, is to practice listening. Particularly about the residential schools, you can listen to or read the testimony of survivors. Some of these can be accessed for free at the website for National Centre for Truth and Reconciliation (nctr.ca) as well as the website The Legacy Project: Trauma Story Healing (www.traumastoryhealing.ca/). Residential school systems are still relatively recent; the last one in Canada only closed in 1996. For understanding that goes even further back, a place to start would be to learn about the land you live on. For example, the Toronto Buddhist Church is situated on the traditional and ancestral lands of the Haudenosaunee and has been a sight of human activity for millennia.You can find information about indigenous territories and treaties on the interactive map at Native Land (native- land.ca). It is important to see, through Right View (one of the
Eightfold Path), the truth of the land on which we work, learn, play, and engage in our faith traditions.
My point is not to suggest anything about the religious identities of those involved in the residential school system. We cannot judge anyone else’s religious paths or spiritual beliefs. These are my personal thoughts on the way my views on social justice and my identity as a Jodo Shinshu Buddhist intersect in my life. I am a settler Buddhist immigrant who grew up on the unceded and ancestral lands of the Squamish nation and the Tsuleil Waututh nation (North Vancouver). I currently live on the ancestral lands of the Haudenosaunee (North York). The Pure Land of Amida Buddha is for all, without discrimination, but before rebirth there, we can contribute in each of our own unique ways; to give, as Rev. Dr. Bloom put it, “substance to Buddha’s compassion” towards a just society on this land.
Namo Amida Butsu in gassho, Joanne Yuasa (TBC Minister’s Assistant)
Works referenced: Alfred Bloom, Strategies for Modern Living: A Commentary with the Text of the Tannisho. Berkeley: Numata Center for Buddhist Translation and Research, 1992
“Ittekimasu” and “Itterasshai”
The Toronto Buddhist Church changed many things from last year because of COVID19. For example, we used to invite many temple members into the building for a monthly memorial service. When I held this service, I saw over 100 or 200 people in the Hondo. We used to have refreshments after every Sunday service in our social hall. The temple prepared coffee, tea and snacks.
Sometimes a member brought Onigiri, a rice ball, for everyone. I really enjoyed drinking coffee and talking with you, our temple members. Unfortunately, we had to stop inviting people to visit.
We had to change the format not only of the Sunday service, but also of the funeral and memorial services. A family who had lost their loved one could invite their family and friends to a funeral service, but today there is a limitation of attendance and no refreshments after the service. Actually, I always looked forward to the refreshments not because I could eat Sushi, but because I could talk with the family and their friends. I really miss this, especially sharing memories of the family and their friends.
Even though we had to change many things due to COVID19, I didn’t change the format of funeral consultations. Even when the family lives far, I still ask them to come to the temple in person for the consultation. If they cannot visit in person, I ask them to connect via zoom.
If I only needed the information of the family’s home address, phone number, email address and their deceased’s age, birthday and date of death, I didn’t have to ask them to come to the temple, because I may be able to complete all information for the service through email exchanges with the family. But I ask them to come to the temple, because they often let me know about their loved one’s history, personality and loving memories during the consultation. When I listen to their treasured memories, it tells me the family had special moments with him or her in their lives, and they treasured sharing their life with him or her. When they share their treasured memories with me, I usually don’t talk about myself, because I want to listen to them. One day, a family asked me “what is your treasured memory with your family?” When he asked me this, I felt ashamed. I had asked the same question to many families, but I had not asked the question to myself.
When I went back home, I asked myself again what is my treasured memory of my family. Both of my parents worked and they were always busy. When I was a child, we didn’t go to Disneyland, didn’t go camping, we didn’t go fishing and there was no Christmas party in the Buddhist temple. On Shakyamuni Buddha’s birthday, we had to invite temple members to hold a Buddhist service, but there were no presents for a child. There were not many special family events in my life. But I remembered one of my family’s treasured memories. My parents always said “Itte Rasshai” to me when I went to school. When I heard that, I always responded “Itte Kimasu.” Both mean, “see you.” But “Itte Rasshai” is said by someone who is staying and “Itte Kimasu” is said by someone who is leaving. If I didn’t respond “Itte Kimasu,” my parents grabbed my hand and waited until I said “Itte Kimasu”. I did not understand why I had to respond every time until recently. I understood the reason when I took a Buddhist study class over zoom last month.
The teacher, Rev. Yamamoto, works in a hospital as a Jodo Shinshu Buddhist chaplain in Japan.
He said “Itte Rasshai” is short for “Itte (Bujini Kaette) Rasshai.” Itte means to go, Bujini means to be safe, and Kaette Rasshai means to come back here. So “Itte Rasshai” means “You are going somewhere. Please come back here to see me again.” He also said “Itte Kimasu” is short for “Itte (Bujini Kaette) Kimasu.” That means: “I am going somewhere. I will come back here again to see you.”
I am not sure that my parents knew the meaning of “Itte Kimasu” and “Itte Rasshai.” But I could say that the simple exchange of conversation had deep meaning. I feel nostalgic when I say Itte Kimasu and Itte Rasshai. And I sometimes remember the memory of my parent’s smile when I hear the words from others. Rev. Yamamoto told us when he meets a patient, he doesn’t talk a lot, because he wants to listen to the patient’s words. But one day, he talked about Jodo Shinshu teachings to a patient, because she asked him about Buddhism. He explained to her the meaning of “Itterasshai” and “Ittekimasu.”
When he left her room, she said “Itte Rasshai,” because she wanted him to come back to meet her again, but she also said, “I may be going to Itte Kimasu.” He did not understand, because there was a schedule to meet her next week, but Itte Kimasu means she might leave. After one week, when he visited her room, she was not there, because she went to the Pure Land. He recited Nembutsu in front of the room that she already left. Then he understood the meaning of her words.
Shinran Shonin said when we pass away, we enter Nirvana to prepare to become a Buddha in Amida Buddha’s Pure Land not because of our own effort or power, but because of Amida Buddha’s compassion and wisdom. We call it “Tariki” which is often translated to “Other Power” in English. Some people think when they go to the Pure Land, they will stay there forever, but in Jodo Shinshu, we believe we come back to this world again as a Nembutsu to encounter others with Amida Buddha. Shinran Shonin wrote that in the Wasan.
“Amida Buddha has fulfilled the directing of virtue,
Which has two aspects: that for our going forth and that for our return. Through these aspects of the Buddha’s directing of virtue,
We are brought to realize both mind and practice. ”
Therefore when Rev. Yamamoto did Gassho (placing his palms together) and said Nembutsu, he understood the true meaning of the patient’s words, because she came back to this world and encountered him with Amida Buddha as a Nembutsu. The words “Ittekimasu” and “Itterasshai” are a casual exchange of conversation. But when I hear these words, the exchange of conversation warms my heart, because the words Ittekimasu and Itterasshai tell me my home is there. And I think Amida Buddha also says “Itterasshai,” which means we don’t have to worry about anything, because Amida always prepares everything for us.
Amida Buddha’s lights of wisdom and compassion always shine on us not only when we enjoy our life but also when we feel sad.
In Gassho, Rev. Yoshimichi Ouchi (TBC Resident Minister)
Shorihouju & Gimyoshicho
The notes of C&D and a Two-headed bird
清風宝樹をふくときは “Pure winds blow in the jewel trees, いつつの音声いだしつつProducing the five tones for the scales.宮商和して自然なりAs those sounds are harmonious and spontaneous, 清浄勲を礼すべし Pay homage to Amida, the one imbued with purity.” Shinran Shonin’s wasan poem
This Wasan explains to us the Amida Buddha’s Pure Land. There are jewel trees in the Pure Land. When a wind blows, the jewels make or offer very beautiful sound for Amida Buddha. This wasan is very interesting because Shinran Shonin wrote “宮商和して自然なり(Kyu Sho Washite Jinennari). “Kyu” means the sound or note of “C”, and Sho means the sound or note of “D”. When we hear the sounds of C & D together, we feel uncomfortable. We call it dissonance. However, he said “自然なりJinennari”, that means the dissonance sound becomes beautiful and comfortable sound in Amida Buddha’s Pure Land because every single sound is respecting each other in the Pure Land.
When we hold a monthly memorial service in the temple we always chant Amidakyo Sutra. The Sutra also explains about Amida Buddha’s Pure Land. The Sutra says there are six birds in the Pure Land. When you see the Maejoku table on the Naijin in the temple, you can find the six birds’ image pictures. These birds are living in Amida Buddha’s Pure Land. Each bird has a very interesting story. I would like to introduce you to one of the birds.
This bird is called Gumyo Shicho. The bird has two heads. The two heads had argued with each other every time before they were born in the Pure Land because they always had different opinions.
Let’s call the right head “Red,” and call the left head “Blue.” When Red said, “let’s go right side”, Blue said, “No. I wanna go left side.” When Blue said, “let’s fly”, Red said, “I’m tired, I don’t wanna fly.” As described, they always had a different opinion and argued and hated each other. If they had separate bodies, they might not fight. But it was impossible. One day, Red decided to give poisoned food and kill Blue. Blue ate the poison food and died, and of course Red died too because they shared a body. When they were dying, they realized their life was one. They were living together all the time.
Even though Red killed Blue, both of them were born in the Pure Land. Because they regretted doing that they had not respected each other, they learned that they must have helped and respected each other. They decided even if they were asked to have separate bodies in their next life, they declined that suggestion, because both agreed to help and respect each other.
These stories from Shinran Shonin’s Wasan (Difference between notes of C and D) and Amida Sutra (two- headed bird’s story) have a common idea. Even though they are not the same, they respect each other and make beautiful harmony or good relationship in Amida Buddha’s Pure Land.
When I was studying that wasan and Amida Sutra, I thought that the jewel-trees represented our background, and the two- headed bird represented our opinions. The jewel-trees harmonize with different sounds in the Pure Land. Based on that idea lets focus this world. If someone has a different background, we tend to categorize and make a group to against each other. If we don’t judge each other and if we accept the differences, I believe this world would be better than now.
From the two headed bird’s story, they always had a different opinion, and they argued with each other. In this world, we do the same things. If someone has different opinions, we tend to ignore or deny them. That makes fight and bad relationship. But again, if we can accept the differences and respect , I believe this world would be better than now.
I would like to introduce one more sentence from Amida Sutra. The Sutra says “CHI CHU REN GE DAI NY O SHA RIN SHO SHIKI SHO KO O SHIKI O KO SHAKU SHIKI SHAK-KO BYAKU SHIKI BYAK-KO MI MYO KO KETSU.” That means There are lotus flowers, as large as chariot wheels, growing in the Amida Buddha’s Pure Land. Those of blue color emit blue radiance; those of yellow color emit yellow radiance; those of red color emit red radiance and those of white color emit white radiance. They are exquisite, wonderful, fragrant and pure.
Every lotus flower blooms with its own colors. If the lotus flowers were us human, the color meant our personality or each character. In this world, it is difficult to show own colors to others. We dress up our personality when we meet others to show them we are good people. However, we don’t have to act or dress ourselves up in Amida Buddha’s Pure Land, we can bloom our own colour in the Pure Land. Therefore, we do never mind how others look at us and we also don’t judge other’s colours in the Pure Land. We fully respect the differences, because Amida Buddha accepts us just as we are.
When we chant Shinran Shonin’s Wasan or Buddhist Sutras, we show gratitude to the Buddha, because we can learn so many things from them.
Rev. Yoshimichi Ouchi
Control our stress through breathing
本願力にあいぬれば (Hongwanriki ni Ainureba)
むなしすぐるひとぞなき (Munashikusuguru Hitozonaki)
功徳の宝海みちみちて (Kudoku no Hokai michimichite)
煩悩の濁水へだてなし (Bonno no Jokusui Hedatenashi)
Of those who encounter the power of the Primal Vow,
Not one passes by in vain,
They are filled with the treasure ocean of virtues;
The defiled waters of their blind passions not separated from it.
(From Hymns of the Pure Land Masters)
Today, people say we have so many kinds of stresses. But we can classify stress into 4 types. The first is physical stress. The second, psychological stress. The third, social and human relationship stress. The fourth is change.
I believe we all must be feeling the fourth stress of change a lot today, because of COVID-19. We used to be able to go hiking or camping without worry. And we didn’t have to lineup outside when we went shopping. So we could do whatever we wanted. But now, some people feel there is no freedom. However, I think if we desire freedom too much, we might lose sight of what it is. What I mean is that freedom is possibly just our selfish ego.
For example, last year there was a demonstration in front of a governor’s house. They were demonstrating to reopen the beaches because they wanted to be able to use the beach freely. However, most of the people who joined the protest didn’t work around the beaches. They just wanted to enjoy surfing or take pictures to satisfy their own desire.
Today, we have to change many things in our lifestyle. But I think just because we cannot do everything we want due to COVID-19, we shouldn’t confuse freedom with our self-centred desire today.
In Buddhism, what do we think about “change”? The teachings of the Buddha tells us our life is impermanent and everything is changing all the time. So, we are also one of those impermanent things. It’s very important to be aware of this in Buddhism. But, it’s difficult to accept all changes.
Shakyamuni Buddha left many teachings and practices to his disciples. And these have been passed down to us for over 2500 years. One of them is breathing control.
Before COVID-19, I visited a shopping mall with my friend and his son to eat lunch. We enjoyed it. But after lunch when we were walking around the mall, his son started to cry. He wanted to buy a new toy, but my friend decided not to buy anything, because he had bought him another toy one week before.
However, his son wouldn’t listen and wouldn’t stop crying. I thought my friend would get angry with him to be quiet. But surprisingly, he just said, “Okay. Take a deep breath in, and then breathe out slowly”. Then his son calmed down and stopped crying. I was so surprised when I saw it.
When I saw it, I remembered Dr. Kobayashi’s report. He is a professor at Juutendo University, and he is researching the autonomic nervous system. This system helps our organs and heart to function smoothly. And it operates 24 hours without our consciousness. So we cannot control it. But, Dr. Kobayashi said that a few top athletes can control their autonomic nervous system through breathing.
He also said breathing out is more important than breathing in. If you want to calm down, you should breathe in for 2 seconds and breathe out for 4 seconds. If you take a breath for 3 seconds, you have to breathe out for 6 seconds. Always breathe out twice as long as you breathe in.
In Buddhism, we are also very aware of our breath. In the Zen Buddhism sect, they say to harmonize body, breath and mind.
First, they sit straight on the floor to harmonize their body. Then they breathe very deeply to be in harmony with their breath. If they can harmonize their body and breathing, finally they can harmonize with their mind. When I was a
university student, I visited Tofuku-ji temple in Kyoto to do Zen meditation “Zazen” at 5 am every Sunday.
When I practised, one monk told me to take a short breath in through my nose and to breathe out through my nose as long as possible. Though I practised this for 3 years, I could not understand what mindfulness was.
But, after that experience, I thought seated meditation is like chanting sutras. When we chant the sutra, we sit straight on the floor or a chair to harmonize our body.
And we take a quick breath in, in order to chant as long as possible. Then our mind, body and breath become harmonized automatically. If we can harmonize our mind, I believe we can acknowledge the Buddha’s benevolence from the bottom of our heart. And we may be able to understand the meaning of Shinran Shonin’s wasan.
Of those who encounter the power of the Primal Vow,
Not one passes by in vain,
They are filled with the treasure ocean of virtues;
The defiled waters of their blind passions not separated from it.
I think a harmonized mind helps us not only to acknowledge the Buddha’s benevolence, but also to consider the situation more deeply to understand what we have to do.
It may help us not to confuse our self-ego with freedom, so we may be able to accept the stress of change. Because as you know, the teachings of the Buddha tells us our life is impermanent and Buddha’s wisdom tells us how deep our egos are.
So, let’s all remember the words from time to time, just “take a deep breath in, and breathe out slowly.” And when you harmonize your body, breath and mind, please place your palms together.
Reverend Yoshimichi Ouchi
Width and Depth of Our Life
Those who truly attain Shinjin. As they utter Amida’s Name, Being mindful of the Buddha always, Wish to respond to the great benevolence.
by Shoshin Nenbutsuge Wasan.
This Wasan tells us that when we say Nembutsu, we truly attain Amida Buddha’s great compassion. The Buddha always is with us. When we feel sad, our Buddha also feels sad with us.
The purpose of Buddha-Dharma is to cultivate our higher wisdom and to lessen our self-centered greed; in other words, to remove our “unawareness and worldly passion.” Stated in yet another way, the goal is the attainment of Buddhahood. And the Jodo Shinshu teachings of Shinran Shonin introduces us to the meaning of life and liberation, based on Amida Buddha’s Primal Vow. This teaching is significant for anyone seeking the way to real emancipation from the cycle of suffering. Therefore, the Jodo Shinshu teaching refers to this as life and liberation.
When I was a university student, I wrote a graduation thesis on QoL (Quality of Life). QoL measures the happiness of our life, not the length of our life. Mankind has wished for longevity for a very long time. And they believe it makes for a happy life. In China or Egypt, a long time ago, many kings wanted to keep their own power for as long as possible, and they set out with determination to find the elixir of life. You may think it’s just an old story. But I think it’s not SO different from today. Medical technology has been evolving and helping to prolong our lives as long as possible. Of course medical technology is very important for us and we really need it today. But when I was writing the thesis, I thought that we couldn’t understand or measure the happiness of our lives by its length or quantity.
When I studied QOL, I read Rev. Daiei Kaneko’s books. He said, “When we measure the happiness of our life, it’s more important to have width and depth than length in our life.” The width is flexibility. In Buddhism, we call it “Shin Shin Nyu Nan.” It means to have a soft or flexible mind. If you have flexible thinking or an open mind, you may be able to accept anything. Or even though you don’t accept someone’s opinion, you may listen to and think about the person’s idea. But if you are stubborn, you don’t care about others opinions. For example, if your mind is like a wall of concrete when someone talks to you, you don’t “catch” their words. Like a ball, their words just bounce off of you. It means you don’t hear anything. We don’t have to agree with everyone’s opinions even going so far as changing our own opinion. However, it’s very important to listen to and consider them, because it will help us to broaden our view. Old Japanese art usually has a large border around the picture, because this empty white space helps to showcase not only the subject of the artwork but also the background. I think we also need this border in our mind. If you have this space in your mind, it can give you the flexible mind needed to see the whole picture more clearly. Rev. Kaneko called it the width of Life.
The depth of life is to know the value of our life. For example, I received my life from my
ancestors. Therefore my life has been continuing for a long time. When I visited my family’s grave in Japan, I felt that there were many lives before me, and they gave me my life. Even though I’ve never seen their faces, I wanted to place my hands together in front of the gravestone. So my life is mine, but my life is also the life of others because I have received this life from others. Rev. Kaneko also said, “Our life changes depending on how deeply we listen to the teaching of the Buddha.” The teachings of Buddha let us know our life is uncontrollable, which causes us suffering.
When we face suffering, we usually blame it on others or the situation. However, if we listen to the teachings and accept that our life is uncontrollable, we won’t blame other people, because we will blame our self-centered greed instead. I think if we listen to the teaching of the Buddha, we will have width and depth in our life. And I believe it improves our QOL. Because the purpose of Buddha-Dharma is to cultivate our higher wisdom and to lessen our self-centered greed; in other words, to remove our “unawareness and worldly passion.” And the Jodo Shinshu teachings introduce us to the meaning of life and liberation, based on Amida Buddha’s Primal Vow.
When I wrote this Dharma Talk, I remembered one Buddhist service. It was 3 years ago. I just came back to Canada from a business trip to Japan. I was so exhausted because of jet lag. When I arrived home, I went to bed right away, but I received a phone call from the Temple president. He asked me to hold a cremation service the next day. And he told me the person who passed away was a 21-year old Japanese girl. She had only been in Canada for 2 months on a working holiday VISA. I was sure she wanted to learn English to make Canadian friends, and she really wanted to have a great time and new experiences in Canada. However, instead, she suddenly had a car accident…
The next day, I met her family at the crematorium. Then I saw her mother’s eyes were so red. She must have been crying all day. But she hid her eyes and she said thank you for coming to do the service. Her smile was warm but it was also a very sad smile. It’s impossible to understand how deep the suffering is of a family who has lost their child. Moreover, the parents came to Canada, not for sightseeing, but to collect their daughter’s ashes.
We sometime open the casket during the service, but the crematorium told the family, they could not open the casket, because there had been so much damage to her face and body. It was a hard time for them, because that was to be their last moment to see or touch her face. The parents put their hands on the casket, and the mother said, “I will never forget your smile, and I really appreciate you for you were born in my family. Thank you for many treasured memories.”
I usually try not to cry during a service, because the family is standing in the saddest and most difficult situation. But, I could not stop myself from weeping at that time, and I could not find any words to offer the family. I was so disappointed with myself because I usually talk about Buddhism in front of many people, but this time I could not say anything to the family. But I heard one voice from her father, he just said “Namo Amida Butsu”. Then I realized I did not have to find any words for the family because they knew she was already in Buddha’s compassion. Her life was very short if we compare it to our lives. But we cannot or we should not measure each life by time, but by the quality of the life lived. She had shared valuable time and special moments with her family. Remembering that I also just placed my hands together towards her casket and said Nembutsu with her parents.
Rev. Yoshimichi Ouchi
When I visit a temple member’s house, sometimes I see an Obutsudan, which is a small Buddhist altar. The members usually maintain it, and they offer beautiful flowers, candlelight and incense to the Buddha when they place their hands together in their house. When I see it, I’m certain that the family takes good care of the Obutsudan (Family small Buddha altar). Sometimes they ask me about how to take care of it, and they often ask what offerings they should prepare to the Buddha.
So what is an offering? We usually offer flowers, candlelight and incense. And we also offer fruit
and Manju (Japanese sweet buns) when we hold a Buddhist service. I shouldn’t forget that in Japanese Buddhist temples, we also offer white rice to Amida Buddha when we do morning Buddhist service every day. The Toronto Buddhist Church also offers white rice at every Sunday service. We call the white rice for the Buddha “Obuppan” in Japanese.
I grew up in the family temple; my father woke up at 5:30 a.m. every morning to do the morning Buddhist service. He always prepared and offered the Obuppan in front of the Amida Buddha statue. When we finished the morning service, we received and ate the rice. When I ate breakfast, my mother always gave me the Obuppan, but the rice smelled of incense and it was a little bit dry. To be honest, I didn’t like it when I was a child, but my father said that the rice was very special for us because we were receiving Buddha’s leftovers. He seemed so happy to receive and eat Obuppan.
What I want to say is that he always thought we received everything from Amida-Buddha. He never believed that he was giving the rice to the Buddha. In his view, we always received it with respect from the Buddha.
One day, I spoke about offerings and my experiences to the temple members. One member asked me if he could offer cereal and milk to his Obutsudan instead of white rice. I didn’t expect the question. I asked him the reason. He said it was because he usually eats cereal, not rice. What answer could I give him? I know many people don’t eat rice every morning in Canada or they may not have a rice cooker. When I think about it, I can’t say that members have to offer only white rice to the Obutsudan. Japanese people have always valued white rice. Today many Japanese people eat white rice in the morning, and they traditionally have been offering white rice to the Obutsudan. However, a long time ago, they usually ate grains of millet or wheat because white rice was too expensive for them. But even though they didn’t eat white rice, they still offered it to the Buddha. They fully respected Buddha, so they always took care of their Obutsudan first.
When we offer white rice, we have to wash and steam it. I know the process takes time, while offering cereal is so much easier. But if you look up to Amida Buddha, you don’t have to think that just because you are eating something, you have to give it to the Buddha. So getting back to the member’s question. If he had a treasured memory of cereal or truly valued the cereal, I might say “Yes” to him, but if he is only giving his leftovers to the Buddha, I must say “No.”
I would like to share one more of my experiences in Japan. When I worked as a Buddhist minister in Japan my sensei and I visited members’ homes every month to do a monthly memorial service. Almost every member offered white rice to their Obutsudans, but one family always offered white rice and a pudding with a spoon. I didn’t give much thought to it at first, but after one service I talked with my sensei about the family. He told me that they had lost their 5- year-old son a long time ago. Their boy loved pudding which is why the mother always prepared and offered the pudding to the Obutsudan when they held his memorial service. The next month, when I visited the family’s home again to do the boy’s memorial service, the mother told me about the treasured memories of her son. When she placed her hands together, she always thought of his gentle smile.
In Jodo Shinshu, we do Gassho to Amida-Buddha not to our loved ones who passed away, but if the person has an opportunity to encounter Amida Buddha’s great compassion for us, I thought we could show them our gratitude to them in our Gassho. The mother greatly appreciated her son because her son allowed her an opportunity to do Gassho to Amida- Buddha. Then she placed her hands together and said “Namo Amida Butsu” in front of the Obutsudan.
After I talked with her, I thought that the offering represented such a loving heart to her son and a very respectful mind to Amida-Buddha. I think you can offer white rice, bread or cereal. But please think about whether your offering shows your respect to the Obutsudan first.
Rev. Yoshimichi Ouchi
Amida Buddha is Our Parent
HAPPY NEW YEAR!! We had very difficult and tough challenges in 2020 due to COVID-19. We still have to take care to keep social distancing and wear a facemask when we meet someone. However, I wish to meet you without a facemask and talk at the temple’s social hall again soon.
Many temple members worked and supported the Toronto Buddhist Church in order that we could continue holding our Buddhist services in 2020. I really appreciate all your efforts and help for the temple.
In Japan, they traditionally wish happiness for the New Year. I think that it’s not only a Japanese tradition but also many people all over the world wish to have the happiest time in 2021.
However what is ultimate happiness for us who follows Jodo Shinshu Buddhism? In
general, some people may say it’s like winning a lottery. But as you know, sometimes money creates
other problems with a friend or family member. Or if we receive a little bit of money from winning a
lottery, we might not say it was ultimate happiness.Moreover we might complain about the amount of money, because human always want to get more. What I want to say is a human can always wish for happiness but how long does the happiness last?
When I hold a workshop for high school students, sometimes they ask me how does Buddhism makes people happy? When I hear this question, I always remember a story by the late John Lennon.
John Lennon said that when he was a young boy, growing up, his foster parents told him, “John, the most important thing in life, the most important thing, is to be happy.” So, when he was in grade school, the teacher assigned a task to the class and asked each child a question. The question was: “What do you want to be when you grow up?” John Lennon said, “I want to be happy!” And the teacher said, “No, John. You don’t understand the question.” John Lennon said, “No, you don’t understand life.”
When I heard the story, I thought John Lennon must have received so much love from his foster parents. The parents wished him happiness and John understood their wishes.
By the way, in Shin-Buddhism, we believe to encounter Amida-Buddha’s compassion or to say “Namo Amida Butsu” is true happiness. Amida Buddha wishes for us to know true happiness. In other words, he has been reaching out to us to have the ultimate happiness, before we wish it.
The Larger Sutra says, When Amida Buddha was Dharmakara Bodhisattva, Amida vowed that “If, when I attain Buddhahood, all sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, and desire to be born in my Pure Land, and call my Name even ten times, should not be born there, may I not attain perfect Enlightenment.”
That sutra tells us that Amida Buddha had vowed that we should be born in his Pure Land. When we receive his compassion, we will know the awakening of faith has come to us. And all sentient beings attain one moment of joy because Amida Buddha has awakened and attained perfect Enlightenment, and he has been wishing for us to call “Namo Amida Butsu” and for us to desire to be born in his Pure Land.
I think that we always wish for our own happiness but we usually forget that someone wished for our happiness before we wished it.
When I was a child, I used to live with my siblings, parents and grandparents in the family temple. Both of my parents worked, so my grandparents always took care of me. They were always kind, and I felt their love so much. When I had trouble in school, they listened to my worries and they gave me advice. I really appreciated them because they were always by my side and they didn’t say they were too tired to take care of me, even though I was such a Yancha-boy (difficult boy).
One day I asked my grandmother why she called Amida-Buddha “Oya-sama (親様)”? “Oya” means a parent and “sama” represents our respectful mind. She said, because Amida Buddha was like a parent. Even if she had difficulty in her life, Amida Buddha was always beside her, and Amida-Buddha wished for her happiness to be born into the Pure Land. She placed her hands together and recited “Namo Amida Butsu” to feel Amida-Buddha’s great compassion. When I visited Vancouver a couple years ago, I remembered this memory.
When I visited Vancouver, I met a Japanese senior Buddhist minister and an American Buddhist minister. The American minister brought his son who was around 4 years old. Before we had dinner, the boy begged
me to carry him. At first I enjoyed carrying him, but after 15 minutes, my arms started to get tired. And after 20 minutes, I didn’t want to carry him anymore. I asked the Japanese senior minister if he wanted to carry the boy instead of me. He knew I was tired. Then he said “When you were a child, your parents probably never said they were too tired to do something for you. They always found the strength to help you.”
I thought he didn’t want to carry the boy at that time. However, I felt embarrassed saying I was too tired to carry the boy, because I remembered the memory of my grandparents.
The next day, he did a Dharma Talk in the Vancouver Buddhist Temple. He said that Amida-Buddha wishes us happiness, and never abandons us even if we are difficult. It’s like our parents. For example, if a baby cries, his mother holds him gently and says, “You don’t have to worry about anything, because mommy is always with you.” His mother gives her son peace of mind because she wishes happiness for him and the baby relies on his mother for her love.
Then I understood the reason why my grandmother called Amida-Buddha “Oyasama (親様)”, because Amida-Buddha kindly embraces us with his great compassion, and never says he is too tired to watch over us. When we place our hands together, we know we are relying on his compassion and we can feel ultimate happiness.
Amida-Buddha was her parent but Amida is also the senior minister’s parent and my parent, too.
Amida-Buddha has attained perfect Enlightenment and his light of compassion and wisdom allows all sentient beings to become a Buddha in his Pure Land. Amida-Buddha wishes for us to know the true happiness. And he has been reaching out to us to have the ultimate happiness, before we wish it. When we say “Namo Amida Butsu” we encounter Amida-Buddha’s compassion. This is our true happiness in Shin Buddhism.
Rev. Yoshimichi Ouchi
Coming Back to Toronto Buddhist Church
First of all, I’d like to apologize to the Temple members who lost their loved ones while I wasn’t in the Temple. If you allow me, I’d like to visit the resting place of your loved ones and place my hands together.
I would especially like to say how much I sincerely appreciate the Temple Board members for working to solve the problem. And thank you very much to the religious committee, minister’s assistants and other Temple ministers for working very hard to help the Temple and spread Dharma in Canada.
During my absence, I received many emails and letters from the Temple members. They encouraged me a lot, and when I was reading them I felt that I seriously wanted to do my best again for the Temple. I’d like to thank you all and place my hands together from the bottom of my heart.
October 25th (Sunday service), I’m back in the Toronto Buddhist Church Naijin and have chanted Amida-kyo for the first time in almost one year. When I was chanting, I thought back to one year ago. There were many members in the Hondo, and after the service we had tea and snacks in the social hall. Then we talked about Amida-Buddha’s compassion and wisdom. It was such a precious day.
However, as you know COVID-19 has made it difficult for us to visit the Temple. Unfortunately, we cannot gather as before, but luckily many people are using the Internet today. And they can attend the service to listen to the Jodo Shinshu teachings in their homes. I hope I will be able to meet you and talk with you in the Temple soon, but please be safe, stay well and keep smiling.
While I was absent from the Temple, I mostly stayed in my apartment. I read Buddhist books as many as possible. The time off helps me to learn and reconfirm the teachings of the Buddha. When I read the book, I understood how very important it is to keep reading and studying Buddhism throughout my life.
When I was a student, my father told me to read books about Buddhism and Shinran Shonin as much as possible. I didn’t like reading books. I especially didn’t have an interest in Buddhism at the time. I asked him when I could finish reading and studying. He responded with just one word. He said “Forever”.
I came to understand his message while I was absent from the Temple, because, I reached for the Shin-Buddhist books without thinking about it. In those books, there was so much knowledge and wisdom, but I realized that without life experience, I was only getting one piece of a much larger puzzle, that is Buddhism.
Shin-Buddhism should not be as just a piece of knowledge. It must be a part of our life or our behavior. Because of that, I realized how much I had received opportunity to learn the teachings of the Buddha from the Temple members, not only from the book.
In the past, I have talked about the Buddha Dharma at Sunday services. However my Dharma talks were mostly from a Buddhist Book. Of course Jodo Shinshu Buddhist ministers must read and learn the Sutras and the teachings of the Buddha. But we also need to have experience and contact with the wonderful stories of not only Buddhist ministers but also the Buddhist members.
When I became a Tokudo minister, which is the first stage of becoming a Jodo Shinshu Buddhist minister, one of my senseis told me that I wasn’t a Buddhist minister yet even though I had received the Tokudo license from Nishi-
Hongwanji. Actually, I didn’t understand what he meant at that time.
A couple of years later, I received my Kyoshi license, which is the second stage of becoming a Jodo Shinshu minister. The sensei told the new kyoshi ministers that we shouldn’t proudly call ourselves “sensei” even though the Temple members call us “Sensei”.
4 years ago, I finally became a Kaikyoshi (Oversea Buddhist) minister in Canada, and the Temple members called me “Sensei”. But whenever I heard that title, I remembered my sensei’s words. Eventually, I came to understand what he had been trying to say.
His message was that a minister is nurtured by the Buddhist members. It’s difficult for me to call myself a sensei, when in my mind, the members are my sensei. It is the members who make a Buddhist minister. We call it “お育 てに預かる(Osodateni Azukaru)” in Jodo Shinshu
Let me give you an example. When I meet Temple members, they kindly share their good memories and happy stories with me. And we sometimes talk for hours about the teachings of the Buddha. It is such a great time for me.
At the same time, I sometimes have to meet families who have lost their loved ones. Of course, those families often feel suffering and have deep sadness. However, I have met some families who were already prepared and accepted to lose someone in their life, because they had understood that our life is uncontrollable and nothing in our life lasts forever. That is part of the teachings of the Buddha.
Moreover, most of them have received Amida Buddha’s Wisdom and Compassion. The Wisdom reminds us of our selfish ego, and Compassion tells us that Amida accepts us just as we are, even if we cannot remove the self-centered ego.
When I hear that from the family, I am sure that the family is nurtured by the light of Amida Buddha’s wisdom. And they naturally place their hands together to Amida-Buddha’s compassion, because they know that Amida Buddha says, “Your happiness is my happiness. And your suffering is my suffering..” in Nenbutsu.
In this way, my hands are placed together by their stories. They nurture me as a Buddhist minister.
Lastly I would like to write Shinran Shonin’s words.
Reverently entrusting myself to the teaching, practice, and realization that are the true essence of the Pure Land way, I am especially aware of the profundity of the Tathagata’s benevolence. Here I rejoice in what I have heard and extol what I have received.
I am so happy to be back in the Temple. We still have to keep social and physical distance because of COVID- 19, but I believe our hearts can stay connected because we feel Amida Buddha’s compassion and we know Buddha Dharma. Namo Amida Butsu.
You Are OK
I hope everyone is safe and well as the days shorten and the temperature drops. As we move from Autumn into Winter, the conditions will get harsher not just in the weather, but the situation concerning Covid-19 may turn difficult once again, as we move deeper into the second wave as predicted by scientists. Although predicted, no one will know exactly what this second wave will be like. The best we can do is remember what we did in the Spring; being diligent, being aware, and doing the best we can to keep ourselves and those around us safe.
There is a Japanese word that is probably uttered often for how we could – even should – be behaving in this situation: がまん, gaman. Gaman is translated as “patience, endurance, perseverance, self-control”. It carries the image of strength, stoicism, and forbearance. Holding in.
Clamping up. Suffering through a situation. This trait or virtue has roots in Buddhism and is widely respected in the Japanese culture. Japanese children are told all the time they must gaman if a washroom cannot be found nearby! On a much more serious note, gaman is the virtue that is often credited for the survival of the Japanese Canadian community when they were subject to unjust incarceration during and immediately after the Second World War. Gaman can be a useful trait and it is easy to see how it can be applied to the current pandemic conditions. It’s also important to note though, that there is an aspect of gaman that can make a bad situation worse. That there is an expectation that gaman is to be done in silence, maybe even with a smile.
This Summer as part of my spiritually-integrated psychotherapy program, I had to take classes specifically about care in a pandemic. We learned about how the pandemic measures affect people’s psyche and their spirit. In other words, how did the novelty of such a global disaster affect us and how can we help each other through it? What was most notable was that everyone experiences the pandemic differently. There is no “right” way of experiencing the pandemic.
I offer myself as an example of this. Many of my classmates had and still continue to have great difficulty from not being able to be with other people. I, in stark contrast, was VERY comfortable, indeed, really thrived in the stay-at-home measures, because I have clinical Social Anxiety Disorder. For me, the measures were pretty close to my ideal living situation, and in complete honesty, I am in no hurry to go “back to normal”. The way I experience Social Anxiety Disorder means that pre-pandemic life, or what we remember as “normal life”, takes a lot of therapeutic work and energy. This is not about me and my mental health; I will share more about it another time. For now, it is enough for you to know that I live with this disorder and it had/has a unique effect on the way I experience the pandemic. Ultimately, this pandemic has emphasized the idea that there is no such thing as “normal”.
Being reminded that there was no “normal standard” made me think of what we hear in our temples: “Come as you are”. To me, this also means “You are OK”. “OK” does not mean “good” or “well”, but rather “all right”. Shin Buddhism teaches that the causes and conditions of your life have led you to be in the only place you could be. There is no other way you could be except for the way you are right now. And that makes you all right. This poem sums it up beautifully:
Just Right – by Goromatsu Maekawa (translated by Rev. Taitetsu Unno)
You, as you are, you are just right
Your face, body, name, surname,
For you, they are just right.
Whether poor or rich
Your parents, your children, your daughter-in-law, your grandchildren They are, all for you, just right
Happiness, unhappiness, joy and even sorrow
For you, they are just right.
The life that you have walked, is neither good nor bad
For you, it is just right.
Nothing to boast about, nothing
to feel bad about,
Nothing above, nothing below.
Even the day and month that you die, Even they are just right.
The Life in which you walk together with Amida,
There is no way that it can’t be just right.
When you receive your life as just right,
Then a deep and profound faith
begins to open up.
(From Ocean: A n Introduction to Jodo-Shinshu Buddhism in America,
by Kenneth K. Tanaka. WisdomOcean Publications, Berkeley, California. 1997)
Shin Buddhism teaches that Amida Buddha’s limitless wisdom and compassion, which we experience through all the causes and conditions of life, has sustained each of us to this day, and will continue to do so. This does not mean that you will enjoy every moment, but you will get through it.
It is OK to feel anger, sadness, anxiety, deflated, unmotivated, fear, and other unsettling emotions through the pandemic conditions (or any time for that matter). You don’t need to disguise your pain and “grin and bear it”. Please listen to yourself if these feelings come up. If someone shares with you that they are having these experiences, please listen to them. And while I understand the urge to want someone you care about to “cheer up” and may want to tell them to do so, please first just acknowledge and respect their experience. A common understanding of “compassion” is that it means “to fix or alleviate pain”, but it literally means “to suffer together” (com “with” + passion “to suffer/feel). The first step in being compassionate is simply to acknowledge (the other’s) feelings.
All reactions and responses are OK, but please be aware of how they affect you and those around you. Just because it’s OK that you feel a certain way, it does not mean it has to stay that way. If the feelings feel out of control, and/or they become so heavy that they are overwhelming, please reach out to someone. If not to a friend, family member or doctor (or minister!), here are just a few other ways to speak to someone about what you or a loved one is going through:
Telehealth Ontario at 1-866-797-0000 to speak to a registered nurse. The nurse can help you with any health matters, including depression, anxiety or other mental health or addiction concerns. Telehealth is free and confidential and nurses are ready to take your call 24 hours a day, seven days a week.
Kids Help Phone: 1-800-668-6868 is a free, anonymous and confidential phone and
on-line professional counselling service for youth. Big or small concerns. 24/7. 365 days a year.
Toronto Seniors Helpline: 416-217-2077 is a specialized service for seniors in Toronto which provides assistance in stabilizing age-related mental health and addiction crises, risk and safety assessments, immediate referrals to community mobile crisis units, and support for families and caregivers.
More information about these and many other resources can be found at the Government of Ontario website (www.ontario.ca/page/mental-health-services) and Canadian Mental Health Association Toronto (https://toronto.cmha.ca/ find-help/).
Let’s all be care-full with ourselves and each other this Winter and we will be OK.
Namo Amida Butsu
Even Though My Loved One Has Gone
Time is a funny thing. One day last month, I decided to pass the time by watching Netflix, but I didn’t know what I wanted to watch. I started looking at different titles and descriptions, but I just couldn’t choose. Before I knew it, an hour and 30 minutes had passed, and I still hadn’t made a decision! But where did the time go? I was so tired from just trying to choose something, that I gave up watching TV all together. It was such a waste of time!
A second is always a second, but I am certain that sometimes it is shorter, and at other times longer. (Like in high school history class when I could look at the clock after what felt like forever, but the minute hand hadn’t even moved.)
Last week, I received an email from a temple member who lost her husband last year. In that email, she remarked that after her husband passed away, at first, she felt as though the days went by so slowly. However, in time, she started to feel as if each day was flying by so quickly, so she was surprised that her husband’s 1st year memorial service was coming up so soon. Time is funny. Its value is fixed, but depending on our situation, it can seem so much longer or shorter and we can spend it so carefully or waste it. But when I read her email, I was reminded that at some moments in our lives we feel the need for time to go by quickly, especially when we have lost loved ones, because we wish time to move quickly to help us get get through a difficult time or period. However, at the same time, we worry that time is going by too quickly, and that we are moving too far away from our lost loved ones and our treasured memories. We worry that
we will forget our loved ones and lose them as their memories fade. But, in Shin-Buddhism, we never lose those memories
even though we feel the days are going by quickly. One minister said:
Even if our loved ones pass away, their smile won’t be gone.
Even if our loved ones pass away, their words won’t be gone.
Even if our loved ones pass away, their warm heart won’t be gone.
Even if our loved ones pass away, they won’t leave from me. They always come back into my Gassho by placing our hands together.
Actually, this year will be my grandmother’s 7th year memorial. I had lived with her growing up since I was born. She taught me very important things about life. She worried about me a lot and often had to get upset with me.
When I was a high school student, I usually went out with my friends until midnight. Sometimes, I would come back home really late. I would tiptoe into the house so slowly and quietly, but somehow my grandmother always heard my footsteps and would suddenly be standing in front of me. I was always surprised, because I never heard her footsteps. She got angry with me many times. At that time, I felt annoyed by her worries. However, now I understand that her anxiety came from her kindness and warm heart. Now whenever I hold a memorial service for someone’s grandmother, I usually recall memories of my grandmother. I cannot see her existence, but I feel her warm heart as it comes back into my Gassho with the voice of Namo Amida Butsu.
Today, many people have an interest in the teachings of the Buddha. They know Buddhist members are always doing Gassho. However, have you ever thought about why you do Gassho? For some members, the first time they do Gassho from the bottom of their heart is when they have lost a loved one. The same is true of me. When I was growing up in the family temple, I did Gassho without thinking. But when I lost my grandmother, I placed my hands together from the bottom of my heart, and I said “Namo Amida Butsu”. It seems easy to place our hands together, but actually, it is quite difficult.
The woman who emailed me last week, she started coming to the temple with her family after her husband’s death. I believe they encountered Buddhism through the loss of her husband. In Shin-Buddhism, we believe our loved ones give us the great opportunity to do Gassho and to say “Namo Amida Butsu” in the temple.
This opportunity is made by Amida Buddha’s great compassion. He established great vows for all sentient beings and attained perfect enlightenment. Our loved ones connect us to Buddhism, and Amida Buddha connects us to our loved ones. So, we can meet our loved ones again when we do Gassho, even though we cannot see their existence, through saying “Namo Amida Butsu”.
Time will march on, however slowly or quickly, it will pass. We will make many new experiences throughout our lives, and our memory will inevitably fade away. However, we do not need to fight time, because our treasured memories of loved ones and their warm hearts will always come back into our Gassho.
Namo Amida Butsu
Control our stress through breathing
In 2020, we have so many kinds of stress. But we can classify stress into 4 kinds. The first is physical stress; the second, psychological stress; the third, social and human relationship stress; the fourth is change. For example, when someone gets married, he has to change his lifestyle. We believe getting married is a good thing, but actually it is very stressful.
And today, we all must be feeling the fourth stress of change a lot, because of COVID-19. We used to able to go hiking or camping without worry. And we didn’t have to lineup outside when we went shopping. So we could do whatever we wanted. But now, some people feel there is no freedom. However, I think if we desire freedom too much, we might lose sight of what it is. What I mean is that freedom is possibly just our selfish ego.
For example, recently there was a demonstration in front of a governor’s house. They were demonstrating to reopen the beaches, because they wanted to be able to use the beach freely. However, most of the people who joined the protest don’t work around the beaches. They just wanted to enjoy surfing or taking pictures to satisfy their own desire. Today, we have to change many things in our lifestyle. But I think just because we cannot do everything we want due to COVID-19, we shouldn’t confuse freedom with our self-centered desire today.
In Buddhism, what do we think about “change”? The teachings of the Buddha tell us our life is impermanent and everything is changing all the time. So, we are also one of those impermanent beings. It’s very important to be aware of this in Buddhism. But, it’s difficult to accept all changes. So Shakyamuni Buddha left many teachings and practices to his disciples. And these have been passed down to us for over 2500 years. One of them is the breathing control.
Before COVID-19, I visited a shopping mall with my friend and his son to eat lunch. We enjoyed it. But after lunch when we were walking around the mall, his son started to cry. He wanted to buy a new toy, but my friend decided not to buy anything, because he had bought him another toy one week before. However, his son wouldn’t listen and wouldn’t stop crying. I thought my friend would get angry with him to be quiet. But surprisingly, he just said, “Okay. Take a deep breath in, and then breathe out slowly”. Then his son calmed down and stopped crying. I was so surprised when I saw it.
When I saw it, I remembered Dr. Kobayashi’s report. He is a professor in Juutendo University, and he is researching the autonomic nervous system. This system helps our organs and heart to function smoothly. And it operates 24 hours without our Consciousness. So we cannot control it. But, Dr. Kobayashi said that a few top athletes can control their autonomic nervous system through breathing.Healsosaidbreathingoutismoreimportantthan breathing in. If you want to calm down, you should breathe in for 2 seconds and breathe out for 4 seconds. If you take a breath for 3 seconds, you have to breathe out for 6 seconds. Always breathe out twice as long as you breathe in.
In Buddhism, we are also very aware of our breath. In the Zen Buddhism sect, they say to harmonize body, breath and mind. First, they sit straight on the floor to harmonize their body. Then they breathe very deeply to be in harmony with their breath. If they can harmonize their body and breathing, finally they can harmonize with their mind.
When I was a university student, I visited Tofuku-ji temple in Kyoto to do Zen meditation “Zazen” at 6 am every Sunday. When I practiced, one monk told me to take a short breath in through my nose and to breathe out through my mouth as long as possible. Though I practiced
this for 3 years, I could not understand what mindfulness was.
But, after that experience, I thought seated meditation is like chanting Buddhism sutras. When we chant the sutra, we sit straight on a chair to harmonize our body. And we take a quick breath in, in order to chant as long as possible. Then our mind, body and breath become harmonized automatically. If we can harmonize our mind, I believe we can acknowledge the Buddha’s benevolence from the bottomofourheart.
I think a harmonized mind helps us not only to acknowledge the Buddha’s benevolence, but also to consider the situation more deeply to understand what we have to do. And it may help us not to confuse our self-ego with freedom, so we may be able to accept the stress of change. Because as you know, the teachings of the Buddha tell us our life is impermanent and Buddha’s wisdom tells us how deep our egos are. So, let’s all remember my friend’s words from time to time, just “take a deep breath in, and breathe out slowly.”
Please join me in Gassho,
Rev. Yoshimichi Ouchi
A MESSAGE FROM REVEREND YOSHI
Dear members and readers, I miss you. As you must know I am having an administrative problem with my stay in Canada. I have worried about all the families who have needed me. I place my hands together for all of you and when everything is straightened out, I will do my best to make it up to you. My professional advisor is doing all she can to solve the problem as soon as possible.
I also wish to thank you. I have received so many messages of encouragement from all of you. I would like to say how much I have appreciated the Board members who have been working so hard on fixing my situation. Also, I owe a big thank you to the other ministers and minister’s assistants for helping the Temples in Toronto, Hamilton, Ottawa and Montreal. I place my hands together in gratitude from the bottom of my heart.
During my absence, I have been reading Buddhist books and other ministers’ Dharma Talks as much as possible. The time off has helped me to learn and reconfirm the teachings of the Buddha. Reading these books, I have come to understand how important it is to continue studying Buddhism throughout my life. When I was a student, my father, who is a Buddhist minister, always told me to read books about Buddhism. Back then, I disliked reading, especially anything about Buddhism. One day I asked him why I had to read so many books. He said it was because I would someday become a Shin-Buddhist minister, and that Shin-Buddhist ministers had to study hard from Shinran Shonin’s books. So I asked him when I would be finished studying. He responded with a single word. He said, “Never”.
I came to understand his message during my absence from the Temple, because I haven’t been able to stop thinking about Buddhism. I have found myself reaching for the Shin-Buddhist books without even thinking about it. In those books, I have read so much knowledge and wisdom, but I have also realized that, without life experience, these books offer only one piece of the larger puzzle that is Buddhism. Shin-Buddhism should not be just a piece of knowledge. It must be a part of our daily life.
In that sense, I have realized that I have been given a valuable opportunity to learn Buddhism every day at the Temple, just by meeting with our members. My time in the Temple has allowed me to listen to and share their experiences. Those interactions have brought meaning to the teachings that I studied from my books and in that way, connected me more closely to Buddhism.
One of my Senseis told me that to feel sadness, to get angry, to have suffering and to feel joy, everything is connected in Buddhism. Life is uncontrolled and impermanent. Whenever and wherever we are, Amida-Buddha’s compassion is always reaching us as the voice of “Namo Amida Butsu”, because the “Namo Amida Butsu” is his power to lead us to enlightenment.
While I am away from the temple, I am continuing my studies of the teachings of the Buddha and ShinranShonin. I am also continuing to study English to improve my ability to explain Buddhism in English. I really hope that I will able to talk about Buddhism with you in the Temple again very soon.
To close this message, I would like to share Reverend Kenryu Tsuji’s words:
The Nembutsu is the sound of the universe.
It is the sound of the wind as it rustles the leaves;
It is the roar of the waves as they rush toward the shore;
It is the song of the robin, the whippoorwill and the chorus of cicadas on a summer evening.
The Nembutsu is naturalness…
The first cry of the baby as it emerges into the world from the darkness of the mother’s womb;
It is the powerful cry of awakening to its dependence on something greater than self… for its sustenance.
The Nembutsu is the proclamation of the Buddha…
“Above heaven and below heaven, I alone am the World Honored One.”
It is the ultimate declaration of life;
I alone hold my destiny in my hand leading to perfect Buddhahood. When I touch the heart of reality, it is Namo Amida Butsu…
What else can I say? When I truly share someone’s happiness, it is Namo Amida Butsu;
And in that moment of deep grief over a loved one’s death, it is just Namo Amida Butsu…
It is the song of gratitude not of my finding the Buddha, but Buddha finding me.
By Rev. Kenryu Tsuji
I am really looking forward to seeing you again at the Temple.
In Gassho. Namo Amida Butsu…
On Sunday, January 19, 2020, TBC held its Ho-onko service. Ho-onko marks the passing of the founder of Jodo Shinshu school of Buddhism, Shinran Shonin. We mark the day he was reborn in the Pure Land, January 16, 1262, and as such is considered Jodo Shinshu’s most important annual
observance. I was very honoured to have been asked to lead the service for the occasion. January, being the first month of the new year, is a time that is considered by many to be one of renewal and in this spirit, I like to take the occasion of Ho-onko to reaffirm my respect and gratitude for Shinran Shonin and the Nembutsu practice. Not just me, but Shin Buddhists in temples all over the world are inspired and moved to gratitude on Ho-onko by reflecting on his life.
Shinran was born in 1173 in Japan, to a relatively privileged family but one that fell on hard times during a time of war and natural disasters that brought tremendous turmoil not just to him, but to the Japanese population. He entered the life of a Buddhist monastic at the age of 9, after becoming orphaned. Legend says that even at that very young age, he was keenly aware of people’s suffering, including his own of course, and recognized, as did Japanese society at that time, that becoming a Buddhist monk was a path that would end in enlightenment and peace. In fact, monasticism was the ONLY path that would lead to enlightenment. When he arrived at the temple to receive tonsure, the shaving of his head, the senior monk told him it would be done the next morning because he had arrived too late in the evening. Shinran famously asked that he receive tonsure immediately, stating through a poem that no one could be certain that the next morning would come for them. He did not want to miss the opportunity to start immediately on the path to enlightenment.
With this fervour, he lived the life of a Tendai monk for the next 20 years, until he came to the realization that it was getting him nowhere. Instead of moving towards feeling free of suffering, the intense monastic practices made him concentrate even more on his own suffering. He admitted failure, left the monastery and decided to do a 100-day meditation in the hopes for inspiration. On the 95th day of the retreat, a vision of Avalokitesvara (the Bodhisattva of Compassion) came to him and told him to seek Honen who was another monk who had left the monastic life. They met, and listening to him describe the Nembutsu (voicing the name of Amida Buddha – Namo Amida Butsu) practice, Shinran fast became a devoted follower, as did many others. The Nembutsu practice became so popular that the Buddhist establishment in Kyoto imposed a ban on it and sent Honen and Shinran into exile. Shinran, his wife (Shinran was the first Buddhist priest to be publicly married in Japan) and family were forced to move to a village in northern Japan and Honen was exiled to the south of Japan.
Needless to say, life in exile was difficult but villagers grew to respect Shinran as he worked hard to contribute to the well-being of the village. Villagers also learned to respect Shinran as a Buddhists teacher because although his monastic status was taken away from him, he continued to teach and study the Nembutsu path. This would prove to be an important time in his life because it allowed him to experience the power of the Nembutsu for the lower social classes, including, of course, himself and his family. The exile was lifted after a handful of years and Shinran and Honen were pardoned. Unfortunately, teacher and student would never be reunited, as Honen died shortly after their pardon. Shinran moved south near present-day Tokyo and lived the rest of his life, until the age of 90, studying and spreading the Nembutsu teaching. He wrote his most significant text, Kyogyoshinsho (the shortened form of the Japanese title that translates as “The True, Teaching, Practice, and Realization of the Pure Land Way”)
For Ho-onko, and indeed every morning in temples across Japan, Shin Buddhists chant Shoshin-ge (Hymn of True Entrusting) that comes from the second chapter of this work; the chapter on Practice. This work is important to Shin Buddhists because it is where Shinran lays out the doctrinal lineage of the Nembutsu practice through sutra and commentaries that were written and recorded by 7 Buddhist monks who came before him (2 from Japan [including Honen], 3 from China, and 2 from India), right back to Sakyamuni Buddha.
The Nembutsu teaching points only to voicing the name of Amida Buddha – Namo Amida Butsu – as the path to Enlightenment. Shinran understood intimately, through his own life experiences, that if Amida Buddha’s wisdom and compassion to deliver all beings to enlightenment through the Pure land are truly unlimited and immeasurable, then there must be a practice and path available for everyone, not just monks who practice in monasteries. Women, laypeople, farmers, butchers, soldiers – everyone – is a recipient of the wisdom and compassion of Amida. I am in the wisdom and compassion of Amida Buddha, and so are you.
I am in awe to think that we in Canada in the year 2020, are able to read his words and to know that the same sounds – Namo Amida Butsu – come out of our mouths as they did out of his. It is impossible to know all of the causes and conditions that brought the Nembutsu practice and each of us to Toronto Buddhist Church, but Shinran Shonin is one person to whom we can direct our gratitude.
Namo Amida Butsu
New Year’s Greeting
Happy New Year, everyone! At the beginning of this New Year, I would like to extend my best regards to you all.
Last year again, following the year before, Japan, as well as many other countries in the world, was struck with multiple natural disasters. I would like to convey my deepest condolences to those who lost their lives through those disasters and express my sympathy to everyone affected. In addition, we must never forget that armed conflicts and terror attacks as well as severe starvation is making it difficult to live, and lives are being lost every day.
Last September I had an opportunity to make an official visit to the temples of the Buddhist Churches of America as Monshu for the first time. This allowed me to complete the first round of visitations to all of the overseas districts which include Canada, Hawaii, South America, and the US mainland.
Although every temple and district has its own history and background, many of the overseas Jodo Shinshu temples were established and have been cherished by the Japanese immigrants and their descendants. Reflecting on how sincerely our predecessors entrusted themselves to the Buddha Dharma and how importantly they thought of their temples while facing many difficulties such as World War II, I cannot help but feel grateful and even awe for their tremendous efforts as well as many other wondrous circumstances that have allowed the Jodo Shinshu teaching to be handed down to us today.
However, a considerable amount of time has passed since the Japanese emigrated overseas, and the lifestyle of their descendants, as well as the world situation have changed greatly. In accordance with these changes, quite a few people who are not of ethnically Japanese origin have also come to appreciate the teaching clarified by Shinran Shonin, and attend our overseas temples.
What caused this is nothing but the universality of the Jodo Shinshu teaching that transcends time and space. In other words, Amida Buddha’s compassion equally reaches and nondiscriminatively embraces everyone in the midst of all sorts of pain and agony.
In this year, let us continue to listen to the Dharma, considering it is directed to each one of us, and keep moving forward to share it with many other people as possible.
Jodo Shinshu Hongwanji-ha
2020 New Year’s Greeting from Office of the Bishop
On behalf of the Jodo Shinshu Buddhist Temples of Canada, I wish to thank all of you for your support and understanding throughout the year 2019.
While quietly reflecting on 2019, how quickly a year passes. At such times, I wonder what causes us to lose sight of what is truly of value. “What is the big picture of life that Buddhism tries to encourage us to keep in mind, as we live?” When we lose sight of the big picture, without thinking, we just feel we know
what we value, and we know what is right. But the essential point of Buddhism is very simple: What we must value most in life… is life itself. We must value this opportunity to live and appreciate this experience that we share together.
My studies for academic advancement through Nishi Hongwanji was successfully completed in June, 2019. Earlier in the month of April, I started a programme to learn Japanese tea ceremony, “Sado” or “Chado”. While I was learning how to make and serve green tea, I also learned about the philosophy of tea ceremony. There is a Buddhist saying that is closely associated with the Tea Master, Sen No Rikyu (1522-1591). The phrase is, “Ichigo-Ichie.” Literally, it means, “One Moment-One Meeting.” Within the tea ceremony, it implies that our coming together in this moment happens but once in our lifetime; let us appreciate this time together.
Ultimately, in the big picture of things, it is certainly not about winning or losing a hockey game. It is not about getting what we want or having our way. Ultimately and most essentially, it is about valuing life and this time we have together. When our Dharma eyes are open, we cannot help but see that we must not take for granted this very moment of life we are living. As I have often asked, “How many months of Decembers will be ours to enjoy?” However many, that number is limited. Realizing this, let us try to live together and work together harmoniously in the spirit of “Ichigo-Ichie.” Let us live knowing that each day is new and fresh and at the same time, each moment may be our last. With our Dharma eyes open, let us try to enjoy this winter holiday season, letting go of our complaints, our anger, and resentments and embrace each moment and each meeting with others, knowing that they will never come again. In Jodo Shinshu, we would call a life ofIchigo-Ichie, “ A life of Nembutsu.”
Thank you for your kindness and support throughout the last year. We look forward to another wonderful year together. I would like to wish everyone a very happy and healthy Holiday Season!
Tatsuya Aoki and f
Interconnectedness and a Sunbeam Toaster
Everyone has or had a grandmother, this is the nature of being Human. We all have parents and our parents had parents and so on. My grandmother on my father’s side lived with us until I was about 10 years old. She was a stereotypical Japanese grandmother (obachan) who seemed small in stature, amazingly strong enough to lift 100 pounds of rice or open the lids on jars, dressed in a certain way (I always remember her hat and hat pin, dark coloured shirtdress, thick stockings and black oxford type heeled shoes), cooked amazing foods and doted on her grandchildren.
From my childhood memory Bachan took care of us as kids so that my mom could do the errands, take care of the young babies and do volunteer work for the temple.
I remember that although Bachan couldn’t speak much English, we somehow communicated and I always knew when I did something good or was in trouble with her. I followed Bachan around the house and watched her doing chores or cooking. She often called me over to a special spot in the dining room where she would pull out a book to read to me in a language that I didn’t really understand. She often read a Japanese type comic storybook or manga which had pictures of monsters, demons and people fighting. The book had fascinating pictures with so much happening all over the pages. The end result of the stories was usually the same the good demons (oni in Japanese) would defeat the bad guys and bring prosperity to the village. It really never mattered what the story was about, the important thing was that my Bachan was reading to me and giving me some time out of her busy day.
One early memory which has stayed with me is when I was about 3 years old. On that particular work day I had somehow helped my grandmother to get the breakfast table ready with plates and cutlery.
I don’t remember putting the juice glasses in place, but that may have been a strategic move on my Bachan’s part. I would definitely hesitate to ask a 3 year old to put glass cups at every place setting, especially the 3 year old me. I must have completed whatever tasks that were assigned to me since I was invited to help tidy the table after breakfast. This seemed to be a very easy task since all I had to do was take clean cutlery and put it on the counter near the cutlery drawer and take the Sunbeam toaster off the table and put it away in the lower kitchen cupboard. Easy peasy!
I proudly gathered the dirty cutlery first and plopped two fistfuls on the kitchen counter. Next I hauled myself up on a chair to check the remaining cutlery to determine if they were indeed clean and crawled off the chair clutching a couple of clean spoons confidently placing them in the cutlery drawer. My Bachan remarked how well I was doing in the clean up, especially since I did something which was not asked. The final task was to carefully remove the toaster by going up on tip toes, gingerly grasping the toaster with my fingers and take it to the cupboard. Straining on my toes I was barely able to finger grab the toaster and bring it to my chest. The weight of the toaster and my unbalanced stance caused me to lose my grip on the shiny silver surface of the toaster and it tumbled from my childhood fingers to the tiled linoleum floor. CRASH! What a disaster. I slowly picked up the toaster and noticed a sad dent on the silver side and one of the black plastic handles had snapped off. The beautiful shiny toaster was no longer the perfect mirror surface to watch breakfast scenes in. It was like a carnival mirror, reflecting weird grotesque images.
I was devastated and started to tear up, seeing the destruction of the perfect Sunbeam silver art deco toaster. My Bachan quickly came over to check that I was not hurt but she saw how upset I was over the damage to the toaster. She put the toaster away and bent down to tell me that she appreciated my help and that I had a small accident but that she was glad that I was fine. I tearfully told her that I hurt the toaster and it wouldn’t be the same anymore. She soothingly explained that the effort I gave with a genuine desire to help was more important than a small dent and snapped handle. She explained that the toaster still would work as well as before and that the next time I had toast, she would give me extra butter on it as a secret reward for helping her and the family. The promise of extra butter soothed my raw disappointment of hurting the toaster and I believed that the toaster didn’t mind the dent or the lost handle.
What my grandmother was teaching me was Right Effort, one of the Eightfold Noble Truths. I still remember the important lesson of giving an earnest effort when doing something which will benefit myself and those around me. The breakfast table I helped clear could become my craft table or my mom’s flower arranging table or my snack table or the centre for mouth watering delicious baking or the lunch or dinner table. The table could serve another purpose for many in the house because the breakfast dishes were cleared and put away. My grandmother showed me that my little efforts could help the family and benefit everyone.
Sixty years later I too have a similar looking Sunbeam art deco style shiny silver toaster with black handles and it strangely also has a dent in the side and a chip on the handle. When I get the toaster out or put it away I know my grandmother’s spirit is still with me, guiding me in this world as a Bodhisattva teaching and reminding me of the Buddha’s Teachings. And I still sneak extra butter on my toast and fondly remember my beloved grandmother and her Dharma lessons and I gaze at the misshapen reflections on the shiny silver side of the toaster.
Thank you very much grandmother, Obachan domo arigato gozaimashita. With gratitude beyond words,
Nagarjuna & Ageing
Today, I would like to talk about two things, first Nagarjuna, and second, Nagarjuna and ageing.
Quoting from verses 13 to 15 of Shoshinge: “Sakyamuni Tathagata, on Mount Lanka,
Prophesied to the multitudes that in southern India The Mahasattva Nagarjuna would appear in this world To crush the views of being and non-being;
Proclaiming the unexcelled Mahayana teaching,
He would attain the stage of joy and be born in the Land of Happiness. Nagarjuna clarifies the hardship on the overland path of difficult practice, And leads us to entrust to the pleasure of the waterways of Easy Practice,
He teaches that the moment one thinks on Amida’s Primal Vow, One is naturally brought to enter the stage of the definitely settled; Soley saying the Tathagata’s name constantly,
One should respond to the universal Vow of great compassion.”
It is taught that Nagarjuna lived in the 2nd to 3rd century AD. Our founder Shinran Shonin chose Nagarjuna as the first of the seven Patriarchs of Jodo Shinshu Buddhism. Why did he do that? And who was Nagarjuna?
It is taught that Nagarjuna lived somewhere in the era 150 to 250 AD. Quoting from “ The Three Pure Land sutras” by Isao Inagaki”: “Nagarjuna was of the Brahmin caste by birth. His biographies compiled in China and Tibet are full of mysterious anecdotes. According to one, when young he learnt some magic. With his three friends, he used it to become invisible, so that they could enter the royal palace unseen and made love to some court ladies. When suspicion of the invisible intruders arose, the king ordered the guards to close all the gates and cut the air every-where with swords. Thus his three friends were killed, but Nagarjuna escaped unhurt. This incident prompted him to renounce the world.“ End of quote.
In his early years he had already became well versed in the four-Vedas and mastered other learning. Later he converted to Buddhism. Having received the precepts of a monk, he first learned Hinayana teachings. Later he entered the Himalayas, where he studied Mahayana scriptures. Travelling throughout he country, he further studied other forms of Buddhism and also non-Buddhist philosophical thought. Under the royal patronage of the Satavahana dynasty in southern India, he was engaged in propagating Mahayana. It is said that the kings built for him a cave monastery on the Black-bee Hill, where he spent his last years.
So why is he our first JS patriarch? After he renounced the world after his youthful indiscretions, N become a monk and composed and taught as a Mahyamika Pure Land Master. Nagarjuna composed a treatise called “ Commentary on the Ten Bodhisattva stages. The ninth chapter is titled “The Chapter on Easy practice” Nagarjuna here encourages us to recite the Name of Amida Buddha as the way to attain the stage of non – retrogression. This was radical then in the 2ndto 3rd century contrary to the traditional ways of Buddhism.
He was of course attacked by his critics but persevered as a devotee as well as an exponent of Pure Land Buddhism.
In his letter to a king of the Satavahan dynasty, entitled “Suhridlekha” (Letter to a Friend), Nagarjuna exhorted the King to rid himself of evil passions and seek to become a protector of the world with endless life, like Amitayus of the Pure land. Nagarjuna encourages us to recite the Name of Amida Buddha as the way to attain the stage of non-retrogression. Nagarjuna also composed “ Junirai” in which he praises the beauty and sacredness of the Pure Land which manifests the virtues of Amida Buddha and expresses the desire to be born in the Pure land. The spirit to praise and revere is repeaated twelve times, thus the verse is known as the Twelve Adorations. .
Verse 9 is particularly beautiful:
“ All things are transient and without self
Like the moon on water, lightning, shadow, or dew
“The Dharma cannot be expressed by words’, the Buddha proclaimed Thus I prostrate myself before Amida Buddha.
So, what do we learn from Nagarjuna as we, this Sangha move into old age? Remember the question that Professor Susie Andrews posed to us last summer: How do we live a life worth living? I would like to tackle that question by examining the process of ageing which affects us all, young and the more mature among us. Ageing is a natural phenomenon, we will all age, that is the universal truth of impermanence which is a fundamental of all Buddhism. Remember the words from verse 9 of Junirai:
“ All things are transient and without self Like the moon, lightning, shadow, or dew
Our bodies will weaken, our minds will slow, this will happen to all of us. As a Dharma friend once observed ‘Old Age is a privilege granted to a fortunate few. “ However, there are some benefits to ageing. Some say we may acquire wisdom. Some say we may acquire calmness of mind. Some say we are able to open our minds to the Dharma. Some say we are able to recognise our imperfections more honestly now then when we were younger and our egos got in the way.
Some say we are more likely to experience that one thought moment of joy that we have come to call shinjin. When that one thought moment of joy arises in us, then we are one with Nargarjuna , then we as a Sangha gently put our hands together in gassho and together say:
Namo Amida Butsu, Namo Amida Butsu, Namo Amida Butsu
My eyes being hindered by blind passion,
I cannot perceive the light that grasps me,
Yet the great compassion, without tiring, Illumines me always.
He vowed if all sentient beings were not reborn in his pure land, he would not become a Buddha. So Bodhisattva of Dharmakara wondered how to accept all living things in his pure land, and meditated on this for 5 Kalpas, such a long time. After 5 Kalpas, he became a Buddha whose name was Amida, and his compassion and wisdom are represented by 12 kinds of light. But all sentient beings have blind passion, which is their deep desire or attachments.
The blind passion hides our eye from Amida Buddha’s light of compassion. However Genshin, who is one of seven great masters, said we should remember that Amida’s light always shine on us through Namo Amida Butsu even though our eyes are covered by our own desires, because Amida Buddha accept us just as we are.
I understand it is difficult to believe in Buddha if we cannot see him. Many people say “Seeing is believing.” If we could see Amida Buddha’s existence, how easy it would be to believe in Buddha. But, Amida Buddha became a hearing Buddha. That is why in Shin Buddhism, we think it is important to listen to the teachings of the Buddha.
When I was a child, my father used to bring me to the temple’s main hall and I had to listen to many Dharma talks from my grandfather or some guest ministers. But, I could not truly feel Amida Buddha’s compassion. However when I was studying Buddhism at Nishi Hongwanji Temple, one of my senseis told me one story from his experience.
The story was very sad, but it helped me to understand Amida Buddha’s compassion very clearly. In Japan, Buddhist ministers visit members’ houses to do Buddhist services once a month. My sensei also did this when he was young, and he met one family. The husband and wife had 3 young children. They always attended the service together. But one day, my sensei did not see the wife during the service. He thought maybe she was busy, and he didn’t ask about her.
However, the next month and for the next 2 months he did not see her. So finally he asked the husband the reason. The husband told him that actually the wife was sick and in a hospital. He had hoped she would come back home soon, but her Doctor had told him that she would not live for much longer. The husband was shocked and could not tell his young children.
A few months later, his family was called to the hospital. My sensei also went there to do Makuragyo or bed side service for her. When he entered the room, the family was already in there and 3 young children were sitting beside their mother. Her breath was becoming very short and weak. The children didn’tunderstand her condition well, but they might have understood that they would have to bid farewell to her soon. They started to cry so hard in front of their mother. They must have wanted to spend more time and talk with her. They could not keep their feelings bottled up inside.
When the children cried, their mother called their names “Takeshi, Aiko and Yusuke.” Then she said
“Manman-chan is always beside you.” Manman-chan is Amida Buddha’s nickname for children, because it is difficult for them to say Namo Amida Butsu.
My sensei told me that just before she took her last breath, she told her children “When you feel lonely, please place your hands together in front of Manmanchan, and say Manmanchan, Manmanchan. I am always beside you with Manmanchan.”
Of course, their mother felt very sad, too. She probably wanted to have more time and to listen to their story. She might have wanted to teach them how to cook and bake. She must have wanted to share more time with them.
At the same time, she might have been worrying about them. Would they have good friends in the school? Would they listen to their father’s teachings? Would they be picky eaters? And she must have felt sorry for making them feel sad.
However, she left them a very important message even though she was feeling sadness and worry. She just told them “Please say Manman-chan. I am always beside you with Amida Buddha.”
From then on, whenever the children placed their hands together and said “Namo Amida Butsu”, which was what they had said with their mother until she passed away, they remembered their mother’s love, felt Buddha’s compassion and understood Buddha’s wisdom even though they are not visible things, because she had encountered them to Amida Buddha.
When Amida Buddha was Bodhisattva of Dharmakara, he made a great vow, which was if all sentient beings were not reborn in his Pure Land, he would not become a Buddha. And his compassion became 12 kinds of light. My sensei believed their mother also became a Buddha through his lights. And the lights also shine on everyone as Namo Amida Butsu.
We cannot see the lights of compassion. However we know Amida Buddha is always beside us as the sound of “Namo Amida Butsu” and the sound lets us know we are not alone. When I heard the teaching and encountered his lights, I could not stop saying Namo Amida Butsu.
There is no Atarimae – Obvious things
Toronto Buddhist Church will hold Higan-E service on Sep. 15th Sunday. “Higan” means the Pure Land. Amida Buddha vowed to us to make his Pure Land in the west. During the Higan day, the Sun sets in the west direction. People in old times identified the Sunset and Amida Buddha’s Pure Land and they put their hands together for Higan days.
Today I would like to share more history with you. My Father who is a Buddhist minister in my family temple woke me up at 5am to do service with grandfather and my older brother.
I disliked my family habit, because even before eating supper I had to sit in front of the Buddha and do the service even though I was so hungry.
However, I decided to become a Buddhist minister around 9 years ago when I was a University student. When I became a Buddhist minister I had to shave my head. Then when I went back to the University, my friends were so surprised because I shaved my hair and became a minister suddenly.
They requested me to give them a Special Dharma talk. But I was 19 years old. I did not have enough experiences to do a good Dharma Talk, and I could not make up my mind which Dharma talk was a special one. Nevertheless, my friends asked me many times. Then I asked my father “What is a Special Dharma Talk and if you have that please let me know the answer.”
But he did not give me any answer. Instead he asked me one question. The question was “what is the opposite word ofAtarimae?” Atarimae means obvious in Japanese.
When I was a student I could not find the answer to this question. He told me that the opposite word of Atarimae isArigatou.
Arigatou means “Thank you” in English. But the Arigatou word also has different meaning. When I write Arigatou in Kanji “有り難う”. “有りAri” it means to exist. And “難うGatou” means difficult. So “有り難うArigatou” means to exist is difficult.
For example, when I move my right foot and left foot forward, I can walk ahead. We think it is an obvious thing. But, if I have only one leg, I cannot walk around by myself. I need a wheelchair or crutch. Or when I get old, I may not be able to walk by myself. I will need someone’s support or help. But I usually think to walk is not a special thing, it’s Atarimae “obvious”.
Another example, if someone asks me how I survive. I might answer because I eat food everyday. Many people might think it’s common sense or obvious thing. However if no one grows the food, I may not be able to survive in this world. Or we should not forget that if there is no life in this world, we couldn’t survive in this world, because we are taking or depriving other lives to keep our life. In other words, animals or even plants have their own life. And we steal their life just for keeping our existence. I know we have to eat to live, but the meal also had a life. That is why, my family did the service before eating a meal, and that is why we put our hands together before eating for showing our feeling of appreciation and gratitude to the every life.
The teachings of the Buddha says our life is interdependent. No one lives by himself. If I could survive forever by
myself, I would not say “Arigatou”, because I consider every thing was obvious.
But we usually say “Arigatou – Thanks” for each moment and each thing, because the teaching of Buddha tells us that these are not Atarimae things in this world. And you can find special Dharma teachings in your life even if you don’t follow “my special” Dharma Talks with Namu Amida Butsu.
In Gassho, Rev. Yoshi
Something that temple members may not be aware of if that in the storage and preparation area behind the naijin, there are a number of old obutsudan (home altars). I travel a lot for my research and to speak at temples, and this is a very common phenomenon, because sometimes when a family can’t take care of an obutsudan anymore they turn it over to the local temple for safe-keeping. I’ve always been intrigued by these old obutsudan: what are their stories? What will happen to them now that they’ve come to the temple? So finally I decided to start a new research project on the subject.
Once I started working on old obutsudan, it got me thinking about ones that are still in people’s homes too. Do people use them? If so, how, and how often? Do people today like traditional ones with a wooden cabinet, or are tastes and practices changing? We all have a sense of what Buddhist practice is like at the temple, but what is Buddhism like at home?
Since my sabbatical in Hawai’i last year, I have been collecting stories about people’s obutsudan, whether they are ones in their homes now, ones in their parents’ or grandparents’ homes, or ones that have gone back to the temple or been retired in some other way. What I’ve learned so far has already been extremely interesting, and has shown me the diversity of experiences that people have with obutsudan. There are people who chant Shoshinge at the obutsudan twice per day, others who put their hands together in gassho and say nembutsu in the morning, and some who never really interact with the obutsudan but are glad it’s there in the home. Some use it as a place of meditation, some use it to show gratitude to their ancestors, while others use it meet the Buddha and be reminded of the Buddha-dharma in their daily lives.
The physical obutsudan are so interesting too. Some people have big black lacquered ones sent from Japan. Some have more modest ones made in North America—sometimes even relics from the internment camps, made of scrap lumber and lovingly cared for through hard times. Sometimes people create a simple altar with a picture of the Buddha or omyogo (Namo Amida Butsu in calligraphy), without any box at all. There are strict altars with only official adornments, altars with pictures of loved ones and ihai (memorial plaques), and altars covered with all sorts of cherished objects, many of them not Buddhist. Many people have nostalgic memories about watching their grandmother make offerings at the obutsudan when they were little. Others are confused about how to use obutsudan, and a few are even afraid of them!
I thought that ministers would have a stricter view of obutsudan, but in my interviews they are often very flexible and care primarily about meeting the needs of regular people. While they will teach about the correct use of obutsudan, they usually accept that people adapt the practice and altar to their own lives.
I’d like to hear your obutsudan stories too. If you’re willing, please get in touch with me at email@example.com, so that I can learn about your obutsudan. If you know someone who used to have one but doesn’t anymore, I’d be interested in being put in touch with them as well: sometimes they have very useful stories that help me understand the changing patterns of Buddhism in North America. I will keep everyone’s personal identities private, but if there are particularly useful or moving stories, I might ask permission to share the general outline of the story so that others can learn from my project as well. I’ve already received some very touching stories, and plan to share them with you as my research continues.
Professor Jeff Wilson
Everyone is Golden
If, when I attain Buddhahood, the humans and devas in my land should not all be the colour of genuine gold, may I not attain the perfect Enlightenment.
If, when I attain Buddhahood, the humans and devas in my land should not all be of the same appearance and should be either beautiful or ugly, may I not attain the perfect Enlightenment.
(Vows 3 & 4 of the 48 Vows of Amida Buddha from The Sutra on the Buddha of Immeasurable Life)
Just when we thought spring was coming with the arrival of March, the snow that we have experienced over the last couple of days is a reminder that winter is still very much here. Living in the Lower Mainland, we are spoiled when it comes to the weather. Here we are at the end of February and this is our first major snow storm for this winter. Compared to the amount of snow that the rest of the country has received, we should feel really lucky.
Speaking of the snow, for the last couple of weeks the winter Olympic has been going on in Pyeong Chang, Korea. Being an avid sports fan, I have been following the games cheering on our Canadian athletes. A few interesting facts that you may not have known: there are 2,914 athletes competing from 92 countries in a total of 102 events. If each event provides a gold, silver, and bronze medals, that means there will be a total of 306 medals awarded throughout the games or roughly 10.5 % of the athletes will receive a medal and about 3.5 % receive a gold medal. When we consider that each of the athletes making it to the Olympic games had to go through some preliminary selection process within their own countries it really is a tremendous feat that these athletes go through to make it on the podium at the Olympic games.
This is also perhaps why the games are so compelling; we inject our hopes and wishes of national pride onto the athletes that represent our countries. But this same feeling of pride for our athletes, can also change to disappointment when unrealistic expectancies are not met by them. A prime example of this can be seen with the men’s and women’s curling teams representing Canada this year. Prior to the Olympics, those who follow curling assumed that our teams were favored to at least be battling for a gold medal. Even though we are just spectators watching the events, I’m sure many of us were feeling a sense of disappointment when both our men’s and women’s teams came away empty handed. The feeling of disappointment I was feeling has absolutely nothing to do with the actual performance of the athletes. It comes about from a completely unfounded expectation that I create based on past experiences of watching Canadians move onto the medal rounds in curling. Even though it is a completely different circumstance and different teams representing Canada, I assume they will due just as good as previous Canadian teams.
In a sense, the Olympics are a microcosm of life itself where we project our hopes and desires on others and get upset when such wishes are not fulfilled. It is precisely, such a world that Sakyamuni said was the root of our sufferings. This is also the reason that in the Sutra on the Buddha of Immeasurable Life, the Buddha talks about the humans and devas in the Pure Land all shining the colour of genuine gold and all being equal in appearance. It is the ultimate statement of equality for all beings. There is no need to fight over who is going to get the gold medal, if everyone is already shining the colour of genuine gold. Nor is there a need for us to project our hopes and desires on others if we are all equal. It is through the working of the Nembutsu that we begin to appreciate that each life is already shining brilliantly just as it is.
Despite the wonderful teachings pointing to the equality of all beings, yet I still root for my team and still get upset when they don’t fulfill my selfish wish of winning their competition. Perhaps this is why Shinran Shonin called us “foolish beings full of blind passions”.
In Gassho, Grant Ikuta
On the Eight hundred fiftieth Anniversary of Shinran Shonin’s Birth
Eight hundredth Anniversary of the Establishment of the Jodo Shinshu Teaching
The year 2023 will mark the 850th anniversary of Shinran Shonin’s birth and 2024 will be the 800th anniversary of the establishment of the Jodo Shinshu teaching. To commemorate these occasions, we will be having the joint celebratory observance in 2023.
Shinran Shonin was born in 1173 and entered the priesthood at the age of nine. However, after devoting many years to monastic Buddhist practices on Mt. Hiei, he decided to descend the mountain at the age of 29. Following the guidance from his new mentor Honen Shonin, who introduced him to the Primal Vow of Amida Buddha, Shinran Shonin came to entrust himself to the Nembutsu teaching preached by his master. Several years later, their Nembutsu teaching was banned and Shinran Shonin was exiled to Echigo, present Niigata. Following his pardon, Shinran Shonin moved to the Kanto region where he engaged in propagation of the Nembutsu teaching of Other Power, namely the working of Amida’s great wisdom and compassion. It is believed to be then when he began writing his main literary work, The True Teaching, Practice and Realization of the Pure Land Way, known as Kyōgyōshinshō. Since the essence of his teaching that emphasizes entrusting oneself to the Buddha’s working of Other Power and recitation of the Nembutsu was clarified in the composition, theKyōgyōshinshō is also referred to as gohonden, or the most foundational scripture of the Jodo Shinshu teaching. Based on Shinran Shonin’s own inscription in the writing stating that he was 52 years of age at the time, the year 1224 became designated as the year when the Jodo Shinshu teaching was established.
Buddhism began approximately 2500 years ago when Śākyamuni became a Buddha, awakening to the true reality of this world, such as, the principles of dependent origination, impermanence, and no-self. However, ordinary people like us are neither able to realize the truth of enlightenment nor practice a life of nonattachment. To the contrary, we see things from our egocentric viewpoint and because of that we constantly suffer, encounter hardship, and fight with one another. That is why Śākyamuni Buddha informs us of the existence of Amida Buddha who had vowed to save all ordinary and foolish beings like us, by guiding us to supreme enlightenment. Furthermore, Shinran Shonin clarifies that we, as the recipient of Amida’s working, have already received the Buddha’s wish in the form of the Name, Namo Amida Butsu.
As the manifestation of the ultimate wisdom and compassion that accepts everything as it is, Amida Buddha’s working equally embraces every living being, never to abandon us no matter how egoistic and filled with blind passions we may be. When truly realizing how vast the Buddha’s compassion is, we cannot help but feel ashamed of our way of living that is a far cry from Amida Buddha’s wish. That is why Shinran Shonin laments, “How ugly it is! How wretched!” in referring to himself. However, this feeling of shamefulness could motivate us to endeavor to lessen the Buddha’s sorrow even if only limited results were expected. Furthermore, that sentiment should synchronize with our efforts of sharing the Buddha’s Vow with as many people as possible and feeling others’ grief and joy as our own, because these acts are in accord with the wishes of Amida Buddha, and also Shinran Shonin who aspires for peace and tranquility and the Buddha’s teaching to spread throughout the world.
Let us appreciate the Dharma and Nembutsu teaching even more deeply, and together strive to realize a society in which everyone can live in peace and harmony, resonating in the hearts and minds of all. As the first step of this movement, I would like to ask for everyone’s cooperation in continuing our organizational plans for the future and successfully conducting the joint celebration of the 850th Anniversary of Shinran Shonin’s Birth and the 800th Anniversary of the Establishment of the Jodo Shinshu Teaching.
January 9, 2019
SHAKU SENNYO OHTANI
Jodo Shinshu Hongwanji-ha
The Fall of Freddie The Leaf
We know that when ice melts, it becomes water. However one student said that after ice melts, it becomes spring season. If the student answered that in a science test, the answer is incorrect. But when I heard his idea, I thought he could think out of the box.
“Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.” – Albert Einstein
We many times judge something through our knowledge or experiences. Then we spot imagination. But as you know when we think of new idea or new story, it enriches our life.
Today, I want to introduce you to one story in this article.
I heard the story when I was an elementary school student. The story was made for children, but it let us know very important thing to us who has a lot of knowledge and experience.
The story name is “ The Fall of Freddie the Leaf ” by Leo F Buscaglia. I translated the story into English from Japanese and shortened the English story for this article.
There was a leaf. The leaf name was Freddie. Freddie was born with his friend Daniel. In the spring season, Freddie and Daniel danced and sang with the birds. In the summer season, they made a shadows on the ground of animals. In the fall season, they dressed up in very beautiful color.s. Freddie had a very special time with Daniel. However when the winter season came, he perceived some his friends had gone somewhere.
Freddie asked Daniel “”What’s happening?”
Daniel told him “It is what happens in the winter season. It is the time for leaves to change their home. Some people call it to die.” Freddie asked “Will we all die?”
Daniel answered. “Yes, everything dies. No matter how big or small, how weak or strong. We learned to dance, to sing and to dress up in the spring, summer, and fall season. Then we die in the winter season.”
Freddie said. “I don’t want to die! Will you, Daniel?” Daniel answered “Yes, when it’s my time, but no one knows when for sure That is the great mystery!”. Freddie told Daniel “I’m afraid to die. I don’t know what’s down there.”
Daniel said “We all fear what we don’t know, Freddie. It’s natural. However, we were not afraid when spring became summer and when summer became fall even we didn’t know what happen new season. They were natural changes. Why should you be afraid of the season of death?”
Daniel told Freddie that they didn’t have to be afraid to change.
But Freddie could not stop asking to Daniel “Will we return in the spring season?”
Daniels said “We may not, but Life will”, and he also said “Goodbye for now, Freddie”. He seemed to smile peacefully as he fell.
Then, Freddie was alone. The first snow fell in the morning. It was soft, white, and gentle; but it was bitter cold. Freddie found himself losing his color, becoming brittle. At dawn the wind blew Freddie from his branch. It didn’t hurt at all. He felt himself gently and softly on the snow. As he fell, he saw the whole tree for the first time.
Freddie thought “How strong this tree was!” He was sure that it would live for a long time and he knew that he had been part of its life and made him proud. Freddie was on the snow. It somehow felt soft and even warm. In this new position he was more comfortable than he had ever been. He closed his eyes and fell asleep. He did not know that spring season would follow winter season and that the snow would melt into water. He did not know that he would join with the water and serve to make the tree stronger. Most of all, he did not know that there, asleep in the tree and the ground, were already plans for new leaves in the spring.
I think if you or I were one of the leaves, the tree’s branch could be compared to the teachings of the Buddha, and Amida Buddha’s compassion was the big tree. For example, Toronto Buddhist Church moved here from Bathurst Street around 15 years ago. But, the first our Toronto home for the Temple was on Huron Street about 70 years ago.
If at that time, there was no member or group of the Jodo Shinshu Buddhism in Toronto, we might not have a place the Toronto Buddhist Church today.
If the members didn’t build the temple 70 years ago, we might not have any Jodo Shinshu Buddhist service today.
If there was not Jodo Shinshu service, it might difficult to meet or learn the teaching of the Buddha and teachings of Shinran today.
Why we are here today? Because their life has been continuing since 70 years ago. And the teachings of the Buddha connect us. So Life will.
When I think about the history and the present condition, I feel every thing is amazing. No one controlled but we are here today.
The teaching of the Buddha is teaching us that life is interdependent and life is impermanent. But life in this real world and in the Pure Land leads us there through the voice of Namo Amida Butsu.
Rev. Yoshimichi Ouchi
Dharma Talk from January 2019 Mudita & Shinjin
Good morning, I would like to begin this Dharma Talk with a simple meditation from Thich Naht Han.
Let us do 7 repetitions of breathing in, think Calming. Breathing out, think Smiling.
May I suggest that you close your eyes halfway and focus on a point just in front of you. Also, when you smile , just make a half smile , like the Buddha. It will relax your facial muscles.
There, how do you feel? A little better, a little calmer? Good! Are you able to have that calm and clear mind at every moment of every day? Probably not. I would like to delve into this a little later in my talk.
First, I would like to return to a term that was first introduced here by Dr. Jeff Wilson, a Tokudo Minister Assistant, just like Joanne Yuasa sensei. Mudita, or sympathetic joy, is the Buddhist practice of cultivating a heart that rejoices in the joys of others. Dr. Jeff Wilson also commented that while helping others means the accumulation of merit for the giver, it never decreases the merit of the giver. In fact, it increases the giver’s merit by a multiple of times. Some examples would be the TBC Dana Scholarship fund which helps deserving students in their academic careers. It could be when you come to the assistance of a stranded motorist by the side of the road. It could be any act of kindness that you do in the course of your day, a kind word to a stessed out supermarket cashier. I could be anything. You all have that ability to practice “Mudita”. This practice of “Mudita” is emphasized in Shoshinge, the last two lines of verse 18:
Yu bon no rin gen jin zu Nyo sho ji on ji o ge.
In English this is: “ Then sporting in the forests of blind passions, he manifest transcendent powers, entering the garden of birth and death he assumes various forms to guide others. “
Did you hear that? Even when a person of Shinjin passes away and enters the Pure Land, she or he assumes various forms to guide others. They return as Bodhisattvas to help and guide others.
Now Shinjin, how is it described by Shinran? Quoting from the Complete Works of Shinran Shonin, volume 1: “True and real Shinjin is unfailingly accompanied by [saying] the Name. [Saying } the Name , however is not necessarily accompanied by Shinjin, that is the power of the Vow.” “Shinran was the first to declare that practice is given by the Buddha: neither Honen nor any other Buddhist Teacher or Master had previously asserted this. In all other forms of Buddhism, which are based on realising the fruit (enlightenment) through the cause (practice), practice must be performed by the person.”
Do you understand what this means? We, Jodo Shinshu Buddhists, are the ONLY Buddhists who seek the fruit of Enlightenment through the “true and real Shinjin that is unfailingly accompanied by [saying] of the Name. This Enlightenment does not happen in this world but only when we pass into the Pure Land. Also, just saying the Name without Shinjin is merely self power practice.
So, Shinjin, one day a dear Temple friend said, “I don’t know anyone who has experienced Shinjin, do you?” So, in answer to that, let me refer to an essay that I wrote in the Jodo Shinshu Correspondence course in 2013. “In my previous essays, I discussed Shinjin and how this only occurs for me after a broken night’s sleep, or sporadically during the day and how it never lasts for long. This, I believe is part of my struggles with entrusting completely. Shinran wrote” Know that “thinking “ and “voicing” have the same meaning; no voicing exists separate from thinking, and no thinking separate from voicing”.
“Shinran indicates the inseparableness of Shinjin and the Nembutsu: Shinjin is necessarily followed by the Nembutsu and the Nembutsu spontaneously comes to the person with Shinjin.”
For me, when it does occur, this warmth and overall feeling of great joy is overwhelming, but it does not last long. So, in 2013, my reader sensei, Reverend Ryu Furumoto wrote to me in response: “Your joy does not last long is not a problem. It is very usual. Jodo Shinshu teaches that we do not have to be holy person who is always smiling. We sometimes get angry, feel frustrated, sad, or depressed.
Shinran Shonin wrote in “Notes on Once Calling and Many Calling” “Foolish beings, as expressed in the parable of the two rivers of water and fire, we are full of ignorant and blind passions. Our desires are countless and anger, wrath, jealousy and envy are overwhelming, arising without pause: to the very last moment of life they do not cease, or disappear, or exhaust themselves.” (CWS p. 488} As Shinran Shonin stated, even though he received Shinjin, blind passions were not removed. Rather, he found he was the very person who was full of blind attachment. But because of it, Amida Buddha established the Vow to save him. Consider this, if we were always rejoicing and not getting angry, something must be wrong. We would no longer be foolish beings full of blind attachment.
It would mean that we became Buddhas in this world or we died and were born in the Pure Land. Jodo Shinshu teaches us that we are not able to attain enlightenment in the Pure Land until after our death. Hence the feeling of joy only sometimes is very normal and good. Further, there is a metaphor to explain our joy and Shinjin. Shinjin is likened to a water vein. Our mind is likened to a well. The flow of water in a water vein is perpetual, but the water from the well is intermittent. Similarly, Shinjin is Amida’s mind, so it is always filled with joy, but it does not always appear in our mind. Only sometimes it appears.”
Only sometimes? Wow, my dear Dharma friends that means we have all been experiencing Shinjin every now and then. When we experience a moment of profound joy at seeing an act of loving kindness anywhere, anytime and we put our hands together in Gassho and say the Nembutsu, that is Shinjin. Similarly, in moments of profound sadness when we say good bye to a dear Dharma friend who has passed to the Pure Land and say the Nembutsu. That is Shinjin.
So, to my dear Dharma friend who asked if I knew anyone who has experienced Shinjin, I say, my dear, we all have. Please join me in Gassho,
Namo Amida Butsu, Namo Amida Butsu, Namo Amida Butsu
This morning as I drove in to work, I caught the last few minutes of an interview with Dr. Julia Shaw of University College London. She was talking about her new book Making Evil: The Science Behind Humanity’s Dark Side. Dr. Shaw talked about various complex topics like war crimes and artificial intelligence, but her final takeaways were surprisingly simple:
1. Assume you’re capable of the worst
2. Stop calling people evil
3. We can all benefit from seeing the humanity in everyone.
These three final thoughts aligned so completely with Buddhism that I was able to remember them in full later on when I sat down to write. And particularly, they are very close to the essence of the spiritual path that Shinran taught.
We spend much of our lives blaming others and protecting ourselves from criticism. When someone else does something we don’t like, we get angry and say they should have known better. When we do something similar, we make excuses for ourselves about why our actions were justified, or we had no choice, or we’ve been misunderstood. I’m certainly like this. For example, I don’t like when people judge my behaviour, and if someone points out something I shouldn’t have done, I’m not very good at accepting the criticism or even admitting my role in the situation. But when my children do something that I’ve told them not to do, or even just that I think they ought to know better about, I speak to them very sternly and don’t let them escape from my criticism. This is especially ironic because on some level I am partially to blame for their poor behaviour.
Shinran was often disappointed in those whom he felt should know better (high-ranking monks, the emperor, and so on), but he saved his most piercing gaze of truthfulness for himself. He often admitted that he put on a show of outward wisdom while being full of turmoil. He did not excuse his actions, but frankly admitted his difficult nature. He knew that he was capable of the worst, and he encouraged others to let the light of the Buddha show them that they too were capable of the worst.
At the same time, Shinran didn’t let this make him judgmental about everyone. In Tannisho he teaches his disciple that anyone is capable of doing the worst if karmic circumstances arise, even Shinran himself. But precisely for this reason, we can’t condemn others and call them evil—we need to draw close to them and affirm that we are like this too. With such an attitude we can recognize that there are reasons and circumstances behind others’ actions, and while we may not excuse harmful acts, we can try to discern the circumstances that give rise to harm and work to prevent them.
Finally, this moves us to recognize the humanity of everyone. We too are like those we disagree with. We are foolish and cause harm, and they are foolish and cause harm. We are capable of the worst, and they are capable of the worst. They act not out of evil, but out of ignorance, greed, and anger, all of which we are victims of as well. And despite their objectionable actions, they are human and they have value, just as we do too.
Seeing the humanity in everyone has a single meaning in Dr. Shaw’s mainstream approach to the concept. It means to see that each person, since they are human, has something worthy of respect about them. Shinran’s Buddhist approach is similar but deeper and more complex. We are enabled to see others’ humanity not simply in an abstract way, but in the light of the Buddha, which reveals the deep, deep truth of our inner togetherness. And what we recognize isn’t singular, but twofold: our common humanity means we are all equally subject to blind passions, and our common humanity means that for that very reason we are all also constantly embraced by great compassion and enabled to wake up.
In a way, scientists like Dr. Shaw are rediscovering truths that Shinran has made available to us for many centuries. I’m grateful for this research, which helps bring perspectives similar to Buddhism out to the rest of society. No matter whom we learn it from, we’ll all be a little better off if we can manage to be more honest about ourselves and more accepting of one another.
Professor Jeff Wilson
Do you remember the weekend of January 19 and 20? At the temple, we had Ho-on-ko Eve service and potluck dinner on Saturday evening, and on Sunday morning, we observed Hoonko, the memorial service for Shinran Shonin and therefore the most important observation of the year for Shin Buddhists. Most of you will probably remember it as the weekend that the temperature took a huge dive and Toronto got its first major snowfall of the year. Apparently, with the wind chill, it felt like -35 degrees.
For those reading this whom I have not yet had the pleasure of meeting, my name is Joanne Yuasa. I moved here from Vancouver last August upon being accepted to the Masters of Pastoral Studies program at the University of Toronto. Having served as a Minister’s Assistant at the Vancouver Buddhist Temple, I have been given the opportunity to serve TBC as a Minister’s Assistant to Yoshi Sensei.
Living in a new city, going to a new school, and serving a “new” temple and sangha has been truly wonderful and exciting.
People around me have been curious how I, a Vancouverite, have been faring through my first Toronto winter – particularly that Ho-onko weekend. I tell them honestly that I am doing well, and in fact, am kind of enjoying it. This often triggers disbelief, and leads to my friends sharing many of the reasons why they dislike the cold, wind, and snow: they don’t like shovelling the snow; their car gets dirty; salty mud gets tracked into their homes; taking transit is uncomfortable because of the waiting in the cold; driving is dangerous/scary, etc. All of which are legitimate reasons for disliking the conditions out there.
“Enjoy” shouldn’t be the only word to describe how I am experiencing this winter. The better way to describe it is that I am finding the experience interesting and fun. Of course, I have experienced snow in Vancouver; just not this much and certainly not with this frequency. What is completely new to me are the temperatures here. I have never in my life experienced -35 degrees! I am learning so much – I discovered that earbud cords kind of freeze if they’re exposed. Do you know what’s the weirdest? The inside of your nose can freeze. It is a truly strange sensation! Interesting and novel discoveries like these are making the first winter here fun for me.
The point here is that they are fun for me. The winter conditions we are experiencing right now are not that different around the GTA, and there is nothing inherently good or bad, positive or negative about them; they just ARE. What makes the experience positive or negative is each of us who place value on it, based on our own unique perspective and experience of the world. My views may very well be different if I had to drive in it, if I had to shovel snow every morning, or if I didn’t have really good socks (I stocked up on Uniqlo Heattech socks, tights, leggings, and legwarmers. For the first time, I am wearing legwarmers for function rather than fashion. Thank goodness for Heattech!). Who knows, two more months (or even two more weeks) of commuting to and from school in this temperature and snow and my feelings about this Winter might change. Conditions always change and our perceptions with them.
Thanks to everyone for your care; things like offers of rides to temple, and tips on how not to track salt indoors. They are helping me enjoy – for now – my first Toronto winter.
New Year’s Greeting
At the beginning of this New Year, I would like to extend my warmest greetings to you all.
Last year, Japan was hit by frequent natural disasters like torrential rains, typhoons, and earthquakes. Other countries including Indonesia and the US were also visited by devastating earthquakes, tsunamis, and major hurricanes. I would like to convey my deepest condolences to those who lost their lives through the natural disasters and express my sympathy to everyone affected. We must also never forget that armed conflicts and terror attacks as well as severe starvation is making it difficult to live and lives are being lost every day.
In my message entitled, A Way of Living as a Nembutsu Follower which I presented on October 1, 2016, the first day of the Commemoration on the Accession of the Jodo Shinshu Tradition, I have stated, “by trying to live according to the Buddha Dharma, …we can live to the best of our ability, aspiring to live up to the Buddha’s Wish.” In agreement with this proposal, beginning last April, our organization has launched a campaign against poverty under the slogan, “Dana for World Peace— overcoming poverty to nurture our children.”
Unable to part from our self-centered mentality, we are simply foolish beings, incapable of attaining supreme enlightenment through our own strength. It is all through the salvific working of Amida Tathagata that we are enabled to realize our selfishness. Furthermore, because of this self-awareness, with the hope of responding to the Buddha’s boundless compassion even just a little, we are enabled to aspire for everyone’s happiness and make a sincere effort in dealing with the many difficult problems of bitter reality in this world.
In this New Year, as we receive the Dharma and recite the Nembutsu, let us make every effort to acknowledge and cope with the reality we face.
January 1, 2019
Jodo Shinshu Hongwanji-ha
Gassho – More Than Just Putting Our Hands Together
Happy New Year to Everyone. On New Year’s Eve, we held a Buddhist service at the Temple with the traditional bell ringing ceremony called “Joya no Kane”. The next morning the Temple opened its doors to welcome the first day of the New Year. Over the two days, we had so many new visitors, many whose home was Japan. I look forward to this occasion every year. It is a wonderful opportunity to see so many new faces, and introduce them to the warmth of our members and the tranquility of our Temple. Each New Year brings to mind new experiences, new hopes and a fresh start. It makes us think as Buddhists that each day is brand new and fresh.
We have recently been very pleased to see many new visitors at our services. For their benefit, and as a refresher for our long-time members, I will write in a little more detail about some of the basic Jodo Shinshu teachings.
In this article I would like to talk about Gassho or putting our two hands together. It is such a simple act, yet it is the perhaps the most important rite in Buddhism. The word Gassho consists of two Kanji or Chinese characters. “Ga” means putting together and “sho” means palms. This posture is the most respectful way of paying homage to the Buddha and to his teachings. In most Southeast Asian countries, people use Gassho as their normal daily greeting. When they meet anyone, even a stranger, they place their hands together and bow down to each other. This gesture tells others that we sincerely respect and care for them.
In the Jodo Shinshu tradition, when we do Gassho, we put two palms together completely, and both hands slightly touch our chest. Often a Nenju is placed around our hands, and our hands are at about a 45 degrees angle to our body. When we bow, ours hands are parallel to the floor, and our face looks down at the floor; showing the top of our head.
There is an old Indian saying that “Putting our two hands together is more difficult than putting two mountains together.” What this really means is that we are extremely fortunate to be born with the ability or conditions to be able to put our hands together in front of Buddha.
It is easy to forget why we put our hands together in Gassho. There are innumerable causes and circumstances which have brought us to the Temple to encounter the Dharma.
Putting our hands together in Gassho reminds us of the oneness of the universe and our connection to all other beings. When I place my hands together in Gassho, the Buddha and I are one and together. I am deeply grateful to Amida Buddha for bringing me to this realization, and that I am able to communicate this connection to others.
Akemashite Omedetou Gozaimasu! Happy New Year!
I have always found the transition from the year just passed to the New Year ahead a special time when we can all reflect and reminisce about the 365 days which just passed and also the 365 days which lie ahead of us.
When I think about our Toronto Buddhist Church, I often think of a favourite corporate slogan which I love and admire. Dofasco, a leader in the production and innovation of steel has the following as its corporate slogan:
“Our Product is Steel. Our Strength is People”
Our faith is Jodo Shinshu Buddhism and not steel but our strength truly is our people. One of our strengths is certainly our young and energetic Resident Minister Rev. Yoshimichi Ouchi who comes with a maturity which belies his actual age. Amazingly, he represents the 25th generation of Jodo Shinshu ministers in his family! Yes, that is not 25 years but rather an amazing 25 generations. This, to me, is almost unbelievable. It is no wonder that he carries with him many, many generations of knowledge and expertise. When I was at a funeral service in the recent past, I happened to introduce the Funeral Director to Rev. Yoshi. After the introduction, Rev. Yoshi went to change into his ministerial robes and the Funeral Director made a comment to me saying “I think that I should have asked him for his identification to ensure that he is at least the age of majority.” We just smiled at each other. We are so fortunate to have Rev. Yoshi with us!
We are also so fortunate to have three wonderfully talented Minister Assistants supporting Rev. Yoshi in Dr. Professor Jeff Wilson Sensei, Joanne Yuasa Sensei and Dennis Madokoro. Their dedication and concern for our temple is amazing. Our collective thanks are extended to these people who help to lead us in the spreading of the Dharma!
Our strength also lies in our two office administrative people: Dianne Ishida and Pamela Yoshida. They expertly keep the wheels in our temple office going and are huge positive benefits to our temple. I often talk to them early in the morning before they are to officially start their day and also well beyond their home time during the week. A couple of weeks ago, they were still voluntarily at the temple until 11:30pm when we experienced a problem with our alarm system.
Paul Aoki, one of our many valued and dependable volunteers, was also working on the problem for a good part of the day and night ensuring that a solution to our alarm problems was found so that our temple would be secure for all of us.
All too often, I am amazed at what our amazing corps of volunteers does for our otera. I have seen our people fighting through physical ailments like fractured backs and replaced hips to work on preparing for our annual bazaar. We have volunteers who are slight in stature punching way above their weight class. We also have dedicated and hard working people volunteering to sit on our Management Committee and Board of Directors… and they all work so hard with the best interests of our temple always in mind. To these people and many, many more volunteers who are truly the real strength of our temple, I extend a huge thank you!
My better half Amy and I have had the pleasure and honour of having such strong and heartwarming support from so many volunteers and congregants during our current administration over the course of not just this last year but also for the past two years and for this we will always be most grateful. As we transition into a fresh and new temple administration this month, I can only ask that you offer your full support to our new temple team which will guide and lead our wonderful temple into the 2019 year and beyond.
My sincere wish for the new 2019 year remains for our Temple Members and Supporters to keep on caring for each other. If we can continue to show care and concern for each other then these simple acts of kindness can take our Otera a really long way.
Amy and I will continue to count and rely on all of you to do your part in always acting in the best interests of our temple and for each other. Many thanks, appreciation and gratitude beyond words are extended for all the positive and significant contributions which each of you have made to our Otera over the course of the last year and with hopes of another wonderful year ahead of us.
With Gratitude and in Gassho,
Toronto Buddhist Church President
It’s OK to Cry
Last month I spoke through the internet with my friend who is also a Buddhist minister. We met while studying at Nishi Hongwanji, our mother temple in Kyoto. He is a few years older than me and he has a daughter. When we talked about his daughter, he told me that she learned to ride a bicycle without training wheels. He held her up the first time she got up on the bike. Not long after, she was able to balance herself on her bicycle. She said “Dad, I don’t need your help anymore. So please just watch me!”
He still worried about her, but he just watched her as he was told. Not long after, his worry became real, as he watched her fall off the bicycle. He ran to her and tried to comfort her as he saw angry red bruises on her knees. But she said nothing and went home alone. My friend was so surprised because his daughter did not cry. But when he got home he was surprised to see her bawling in front of her mother in the kitchen. My friend thought about what happened. He said that his daughter probably wanted to cry when she fell down and hurt herself, but she refused to cry in front of her father. However as soon as she saw her mother, she immediately burst into tears. So her mother’s presence gave her relief and the peace of mind to express her true feelings.
This conversation reminded me of a story from Amitayurdhyana Sutra. There was a lady in India whose name was Vaidehī. She suffered so much throughout her life but she kept it all within herself. But when she encountered Shakyamuni Buddha’s compassion, she experienced the great comfort of Buddha’s presence and wept openly for the very first time.
I think that we experience the same thing in our own lives. For example, when I do a funeral service, I meet with the family of the deceased to plan the service. At that time the family usually show me a solemn but friendly face and they say they are fine even though we must talk about a difficult and sad situation. When I see them for the first time, I think that the family members have strong hearts and they have accepted the truths of life. But when it comes time for the funeral service and I ask them to put their hands together I see many with tears in their eyes.
The way we live today, it is not easy to find a place to let our emotions out and to just cry. We don’t want to show any weakness. So we smile and say “I’m ok”. I don’t mean to say that it is wrong to smile in a bad situation. I do say that it is often hard to be comfortable enough to be honest about our feelings. But when we do Gassho and hear the voice of “Namo Amida Butsu”, we can find the comfort we need by relying on Buddha’s compassion and wisdom. Therefore, when I put my hands together front of Amida Buddha, I hear the voice of Namo Amida Butsu from my
mouth, and the voice gives great comfort to everyone of us.
Reflections and A Vow
Here in my 73rd year of life, I reflect. My reflections lead me first to my parents.
If you are third generation (Sansei) like me, you know that our parents before, during and after World War Two endured great hardship on the West Coast of Canada. Life for them was difficult but they survived and even prospered.
The evacuation and internment camps really messed up their lives. “ Shigata ga nai” = (It can’t be helped, so let us make the best of our lives) was the mantra that got them through those terrible years.
We, their children, Sansei now in our “golden years “ we’re their legacy for a better life in Canada. We, the Sansei, were able to secure good and meaningful employment in the professions, something that was denied to them. Remember that the right to vote was not given to the Nikkei population until 1949. We, the sanseis, were able to raise our families just like other full-fledged Canadians. This was due mainly because of the perseverance and strength that our parents exhibited. How fortunate we were and are. We are so grateful!
Speaking of parents, how fortunate we are to have as our resident minister, Reverend Yoshimichi Ouchi. He comes from a long line of Temple ministers. How long do you ask? The answer to me is astounding. He is the 25th generation of ministers in his family. Imagine, 25 generations, that would equate to well over 500 to 600 years. Canada has not even been around that long. Awesome! And to top it all off, he is a Ritual Specialist. If you have been to service, especially shotsuki, or monthly memorial, then you have been treated to his full voiced chanting. It is a treat to hear.
These precious moments as I pass through my 73rd year go by far too quickly. Morning service in front of my Obutsudan get my day started in the right way. Namo Amida Butsu brings a sense of calm and purpose to me. I feel that energy is generated so that I am able to help others, listen to others, and experience the dharma.
In closing let me urge each one of you to live every precious moment. There is no time to waste.
Chant, reflect and be grateful. With the fond memories of our parents and the humble guidance of our ministers, we should try to do our best each and every day.
Namo Amida Butsu. Namo Amida Butsu, Namo Amida Butsu
VOICE OF NAMO AMIDA BUTSU
We believe our loved ones come back in this world from the Pure Land at Obon time. That is why we hold a memorial service for them at that time. However, in Jodo Shinshu Buddhism our sect believes that after our loving people go to the Pure Land, they come back in this world any time as a voice of Naman Dabutsu. So please feel free to say “Naman Dabutsu. Naman Dabutsu” not only at Obon time but also anytime. Let me introduce you to this one poem
“I say Naman Dabutsu when I feel happy. I say Naman Dabutsu when I feel nervous. I say Naman Dabutsu when I feel lonely. I say Naman Dabutsu when I feel grumpy. I say Naman Dabutsu anytime. Amida-Buddha is always beside me. The Buddha is watching me just as I am in the moment.” Then we call that Amida-Buddha’s compassion and wisdom.
Most of the time after the funeral services, the family members tell me when they say Naman Dabutsu they feel calm and relief. And they feel the loved one’s compassion, even though they could not see the loved ones physically. So the family members remind me Naman Dabutsu has a huge effect on us even if it is just a word. I want to share an important point about the words “Naman Dabutsu” which influenced me at a special moment in time.
I came to Canada on April 16th in 2016. I really appreciate Buddhist members, because they have helped make me who I am today. If they were not here, I would not be here for Buddhist services. As a Buddhist minister, I’m not only conducting Sunday service at our temple but sometimes doing a service at a hospital or funeral home. It is a difficult time, but also it is a precious moment for family members and myself, because the occasion makes a strong connection with Amida Buddha’s compassion and wisdom. I also take time to meet the family at a funeral consultation and help them with planning arrangements for the funeral service of their loved one. The family who lost their loved ones usually tells me about their loved one’s history, personality and loving memories.
When I listen to their treasured memories, I can tell they shared amazing time together.
The teachings of the Buddha tell us Life is impermanent. When we lose family or friends, it makes our life difficult so much even though we know the teachings tell us our life is constantly changing. But I think that is why we treasure our time with a loving person because life is impermanent. Then we put our hands together and say “Namo Amida Butsu” anytime. As I wrote before, the “Namo Amida Butsu” has a huge effect on me, even if it’s just words.
For example, When I went back home to Japan last fall, I had a special moment. I heard “Okaeri” from my parents. Okaeri means welcome back home in Japanese. Then I say “Tadaima” to them. That means I’m home. It is a casual exchange of conversation. But when I heard the word, the exchange of conversation made my heart so warm. Because the word of Okaeri tells me my home is here. This realizes that everything is here. I don’t need to worry about anything. This is my home.
I thought the exchange of conversation “Okaeri” and “Tadaima” were taken for granted.
However, I noticed that I have never say Tadaima in Toronto even when I enter my apartment, because no one is there in my room. So you know if no one is there, of course no one says our name and saying Okaeri. That’s especially why the word of Okaeri from my parent made an impression on me.
Today, many people enjoy traveling to other places, even though they have to deal with different languages, manners and rules. Why? You may think because they enjoy the different cultures, foods and arts. That is also true. But I think that is just a part of the reasons. Why do we enjoy travelling? Because we have a place to go back. Again the place where we are able to come back realizes everything is there. We don’t need to worry about anything. Some one said Life is a Journey. We usually have to face difficult or tough situations in the journey of our life. But the word “Namo Amida Butsu” is letting us realize that we can rely on the Buddha.
As I said before, if no one says to me “Okaeri”, I would not say “Tadaima”. If Amida Buddha doesn’t call me, then I would not say “Namo Amida Butsu”. But I have been saying “Namo Amida Butsu”, because Amida Buddha already had told me about the Buddha’s compassion and wisdom as a voice of Namo Amida Butsu. I think when we hear the voice of Namu Amida Butsu, the words tell us our loved ones are ready for everything all the time like our home. That is why, the family who lost loved ones tells me when they say “Namu Amida Butsu” the word makes their heart so warm and calm.
We put our hands together to show our appreciation to our loved ones who made us interconnect with Amida Buddha’s compassion and wisdom.
Namu Amida Butsu
Rev. Yoshimichi Ouchi
2018 JSBTC Day Message from the Office of the Bishop
The first recorded assembly of Japanese Buddhists in Canada took place in Vancouver in 1904. Fourteen Buddhists met to request a minister from Nishi Hongwanji (our mother temple), in Kyoto, Japan. Rev. Senju Sasaki was appointed to be a Kaikyoshi (overseas minister) to Canada in 1905. With the minister’s arrival, the Buddhists formed the Vancouver Nihon Bukkyo-kai (Japanese Buddhist Association), and our history began.
The Jodo Shinshu Buddhist Temples of Canada celebrated its centennial celebration in 2005. Over the course of this more than a hundred years of history, there have been many changes to our lives and within the organization. Technological advancements have made it so we can fly to virtually anywhere in the world in a very short time. Cell phones and the internet have made our communications more instant. Medical advancements have made our ability to sustain our lives longer and longer and have made them considerably healthier also. Within our school as well, the name of the national organization has been changed from the Buddhist Churches of Canada to the Jodo Shinshu Buddhist Temples of Canada. In the future, there will certainly be other changes within our school.
All in all, in spite of the many changes from when we began, there have been no significant changes in the practice of what we do. The chanting and Nembutsu; saying the Name of Amida Buddha (Namo Amida Butsu), have remained essentially unchanged from the time we first began in Canada 113 years ago, and from Shinran Shonin’s era 800 years ago. In particular, with regards to chanting, although we have tried to introduce a few new things over time at many of our temples, the form of the chant has remained remarkably consistent. There is a reason for this.
When Shinran Shonin says, “Take refuge in Pure Music”, we realize that chanting brings us as close as it gets. Each person becomes “pure sound”, his or her own sound, like no other. When each voice is true to itself, it chants out loud; without embarrassment, without self-pride, and without calculation. Then each uniquely individual sound adds layer upon layer to the total sound. This is the sound of “oneness”; a tonal representation of our interconnected reliance on and responsibility to each other.
Rev. Masao Kodani, the retired minister of Senshin Buddhist Temple in Los Angeles, California, once said that; like Bon Odori (Obon Dance), the point is to, “just dance”, the trick here is to, “just chant”. When we do our traditional chanting over and over, it is the sound that is important, not the meaning of the sounds. In many ways, knowing the meaning behind the sounds is a hindrance to it becoming a “pure sound”, because this where our own calculating nature can slip in. Chanting in most Buddhist countries is done in a dead language, or at least, a highly unintelligible one. The sound of Buddhist chanting is remarkably similar, even when the chanting of it is in an unintelligible language. Singing texts in English is more an activity of the objectifying mind rather than a meditative activity of the body.
Before I was assigned to the Vancouver temple, the Japanese service (Howakai) on Thursdays included the chanting of Shoshinge in the modern Japanese language form which is called Shinjin no Uta. Although I preferred the Shoshinge chanted in kanbun (Chinese characters), I dutifully chanted the modern Japanese version for several months. After about a half a year though, the Japanese-speaking members asked me to return to the original chanting style of the Shoshinge as written in Chinese. They said that although the older Chinese style was much more difficult to understand; as chanting, it was much more meaningful to them. It was meaningful because it was allowed to simply exist as “Pure Music”.
One studies the sutras in translation or in its original language for intellectual understanding. One chants the sutras for body understanding. One is theory, the other is practice. Just like a bird, both wings need to flap in balance, to fly. Our ego makes us control freaks; we want to understand things from our own point of view, in our own way, in our own time, and in circumstances under our control. Chanting is learning to join the flow, not control it. In that flow there is nothing to do but to “just appreciate”, to “just enjoy”! I wish to see our Jodo Shinshu Temples continue to be a place of joy and appreciation.
Although we each belong to a temple near where we live, it is very important to recognize that each one of us is a member of the Jodo Shinshu Buddhist Temples of Canada. On this occasion of our Jodo Shinshu Buddhist Temples of Canada Day, may we rediscover our joy by listening to the Dharma and walking the path of the Nembutsu together!
Namo Amida Butsu,
Rev. Tatsuya Aoki
Bishop, Jodo Shinshu Buddhist Temple of Canada
Dharma Talk by Larry Wakisaka (President of Toronto Buddhist Church).
Bananas, Bananas and More Bananas!
My story goes back many years ago when I went to Thailand to visit a valued supplier to my business. The factory was located about 3 hours from Bangkok in a very rural area which was not easily traversed once we left the city limits as the roads in this area could hardly be called roads. They were best described as worn dusty paths. My journey began at 6am when I departed my hotel in Bangkok with my Thai translator Lek Nai. It was already swelteringly hot at 6am. I asked Lek Nai what season this was. She explained that they had three seasons in Thailand: hot, hotter and hottest. She said that this was only the hot season (yes, the coolest of their three seasons!). The hotter and hottest seasons were yet to come.
Almost three hours later, Lek Nai announced, with a smile, that we would soon be arriving at the factory. As I looked along both sides of the road, I noticed that the homes were very basic structures consisting of only two tree trunks which were topped by rough and rusty pieces of corrugated metal as a roof. There weren’t any walls to these homes and I could see the people in these homes. I estimated that these houses measured approximately 10’ x 15’ (a total of perhaps only 150sf) and many housed three generations of family.
Lek Nai said that these were the homes of many of the factory workers. I wondered how families could live in such a small space, I wondered about the lack of privacy they must experience, I was amazed at how basic their accommodations were and yes, I wondered if I was paying the factory (and thus their workers) enough for their labour and finished goods. It was an eye opener to say the least. These were obviously very humble people.
I then noticed that we were approaching a man pulling a cart coming towards us. The man was elderly. He was perhaps in his early nineties. He was skinny but I did notice that his arms looked quite strong. You would have to be strong to be pulling the old wooden cart which he was pulling.
I quickly noticed two other things. First, I noticed that the wood cart had wheels which were made out of hand carved wood and not perfectly round! The second thing I noticed was that he was pulling a cart full of bananas! This was not just a small load of bananas but a very large load of bananas which were stacked about 8-10 feet high! I had never seen so many bananas in one place and they were still all in bunches on their stalks.
I got out of the vehicle to get closer to this man and his wooden cart laden with bananas. The elderly man quickly said something to me in Thai which I did not understand. Lek Nai quickly said that he was asking if I would buy some bananas from him. I wanted to help this man who was pulling his wooden cart in extremely hot weather so I smiled and said that of course I would buy some bananas from him. The currency in Thailand is the baht but at that time I only had US funds with me. I usually only carried the US currency in $20 bill denominations so I pulled out a $20 dollar bill and passed it on to the gentleman as payment.
What happened next surprised and greatly embarrassed me. The elderly gentleman instantly dropped to his knees in the dirt and he bowed his head almost touching his forehead to the ground crying and saying something which I could not understand. I instinctively dropped to my knees in the same fashion with my head also bowed as did my translator. Lek Nai quickly but softly explained that the elderly gentleman likely did this because he could not make any change for me as the bananas only cost a few pennies.
I was embarrassed to have unknowingly put this human being in this terribly embarrassing situation. I quickly asked my translator to tell the gentleman that I did not need any change and that I would buy whatever amount of bananas the US$20 would purchase on condition that he would distribute these bananas to the people in their homes which I had just seen along the road.
The wonderful man leapt to his feet and he starting jumping up and down as if he had transformed magically to a five year old boy filled with never ending delight. He then flashed a toothless huge smile and embraced me with his strong arms and he did not let go for quite awhile. I also returned this warm and touching embrace … this was humanity at its best!
The man then started calling out very loudly as he started to run to announce the gift of bananas. I saw people in these huts/homes come running out to the man as he gave away free bananas. I noticed that my friendly translator’s eyes were awash with tears of joy and, I must admit, I also had streams of joyful tears pouring down my face too. This was likely to be a once in a lifetime convergence of two strange human beings from opposite sides of the world having a chance but wonderfully joyful experience which was borne out of a potentially embarrassing situation.
We talked and strategized all day and I was exhausted when we finally concluded our successful meetings. It was almost midnight when I left the factory. It was pitch black. As I departed the factory, I looked out at what appeared to be a small airport runway which was lit on both sides. My translator then started to cry … again … and I did not know why. She tearfully told me that the people who lived in the basic huts along the road had been waiting to thank me for the bananas. She said that they must have been waiting all day and night for my departure to thank me. I cast my eyes down the same dirt road I had ventured forward on earlier that same morning and saw that many people were holding kerosene torches which broke the pitch black darkness with a soft and golden glow. All these people, some with babes in arms, lined the dirt road.
I hugged every single adult, child and baby along the path and I must admit that I unabashedly wept tears of joy. When I had thought earlier in the day that I would likely never surpass the feelings which I had felt … the human connection which I experienced with my new friend the banana cart puller, well, it was now being easily surpassed many times over.
The last person waiting at the end of the dirt runway to greet me was, you guessed it, the elderly man. He was standing in front of his old hand made wooden cart, now empty of his load of bananas, beaming his beautiful and unforgettable toothless smile. Amazingly, and peacefully, he held his palms together in Gassho. We stood facing each other in Gassho for the longest time … just smiling with respect for each other. My incredible life experiences that day, with brilliant flashes of humanity among such wonderful, happy and humble Thai people could not have ended any better.
Let us all continue to walk the path of the Dharma together with strength, love, compassion and gratitude.
With Gratitude and in Gassho,
Shinjin, Re-incarnation and Karma
Got your attention with this title, didn’t I?
These are concepts that I spoke about in my dharma talks at the end of April. I would like to revisit these concepts and offer a few more thoughts. Feel free to agree or disagree. This is a fundamental principle of Buddhism. Question, question, question and only when you are clear in your mind, should you accept these concepts.
First shinjin, what is it? I think the easiest description of shinjin is that one thought moment of entrusting without any doubt whatsoever where we encounter even for a moment the mind of Amida Buddha. Without any doubt whatsoever, what is the problem with doubt obstructing our possible experience of shinjin? From “The Complete Works of Shinran Shonin, volume 1.“ I quote:
“Ah, hard to encounter even in many lifetimes, is the decisive cause of birth, Amida’s universal Vow! Hard to realise in myriads of kalpas pure shinjin that is true and real. If you should come to realise this practice and Shinjin, rejoice at the conditions from the distant past that have brought it about. But if in this lifetime still you are entangled in a net of doubt, then unavoidedly you must pass once more in the stream of birth-and-death through myriads of kalpas. : End of quote.
So, this most difficult of difficulties, it is the doubt in our mind that is the greatest of all obstacles preventing us experiencing shinjin. With doubt in our mind we are destined to endless cycles of birth and death. Which leads us to our next concept. re-incarnation. We Buddhists borrowed this concept from Hinduism. After all, Buddhism was conceived in the land of India approximately 2,600 years ago.
So, re-incarnation, do you believe in it? Most of us do not. We are sceptical of this concept. Our analytical scientific minds reject this concept, but it is a fundamental of Buddhism. The sutras that we chant weekly make reference to the cycle of endless birth and deaths. We, in this modern age, this digital age do not talk about reincarnation but all of our seven patriarchs and Shinran Shonin talked about this cycle of endless births and deaths.
So that brings us to karma. Karma is widely accepted in today’s society. It links bad behaviour in this lifetime to bad experiences in this life. But if we believe in re-incarnation then it follows that karma from previous lifetimes can and will follow us in this lifetime. And further, any karma that we accumulate in this lifetime will follow us in future lifetimes. And so on and so on.
I found this wonderful description of karma from an introduction to the book” Entering The Stream”. The introduction was written by Bernardo Bertolucci who directed the film “ Little Buddha” starring Keanu Reeves. He wrote: ” Karma is a Sanskrit word meaning ‘action.” The teaching about karma is that actions we take now will have consequences later. For the most part, this is the everyday idea of cause-and-effect that most people take for granted. If you kick a ball it goes. If you lose your airline ticket, you have hassles. This karma, action and its action, or effect.
But according to the Buddha, action’s actions sometimes happen on a more subtle level. Sometime the conditions necessary for action’s effect to happen are not present, let’s say you murder someone in the woods. There was no one present around and no evidence. Nobody suspected you at all. Yet there was a horrible moment of raw aggression, unforgettably vivid. Does that just go away? Of course we have the memory of it. But what is memory anyway?
According to the Buddha, action’s action does not tend to dissipate. The effect will tend to happen some time, whenever suitable conditions are present. That moment of horrible aggression is likely to have its backlash some time. But will that backlash happen to you? This question connects the idea of karma to that of rebirth, or re-incarnation. In the India of the Buddha’s time, in the first millenium BCE (as to a great extent in the India of today), the notion of rebirth was taken for granted by almost everybody.
According to the popular Indian idea of re-incarnation, you get reborn again and again in different forms, sometimes as a god, sometimes in hell, in all kinds of better or worse circumstances. What you do now, it is thought, will effect your future rebirth. If you’re greedy and mean, you might be reborn as a dung beetle. If you’re a splendid person, you might be reborn as a god or a king or queen. A murderer will suffer a hideous situation somewhere along in the series of his rebirths. Other karma might come to fruition first, but sometime or other the backlash of his aggression will strike him—with a corresponding force and character, of course, because it is the action of his earlier action.” So said Bernardo Bertolucci.
Shinran Shonin offers to those of us who will listen an opportunity to escape from this cycle of endless births and deaths. This opportunity is when we can open our hearts and minds to the Nembutsu teaching and experience shinjin. We just have to let go of all our doubts and entrust ourselves to Amida Buddha through the power of the Nembutsu. It is simple and yet it is also this most difficult of difficulties.
I would like to close with Shinran Shonin’s words : “ How joyous I am, Gutoku Shinran, disciple of Sakyamuni! Rare is it to come across the sacred scriptures from the westward land of India and the commentaries of the masters of China and Japan, but now I have been able to encounter them. Rare is it to hear them, but already I have been able to hear. Reverently entrusting myself to the teaching, practice and realisation that are the true essence of the Pure Land way I am especially aware of the profundity of the Tathagatha’s benevolence. Here I rejoice in what I have heard and extol what I have attained. “
Let us follow our founder Shinran Shonin by entrusting ourselves to the Nembutsu Teaching and perhaps in this lifetime we will experience the joy of shinjin so that we may be reborn in the Pure Land. Rebirth and karma will be no more.
Namo Amida Butsu, Namo Amida Butsu Namo Amida Butsu
The Visible World and The Invisible World
Recently I was invited to the Vancouver Buddhist Temple to coach the Minister’s Assistants at their ritual classes and to do some translation work. Bishop Aoki also invited Rev. Mitsuda who teaches rituals to young Buddhist ministers at the Nishi-Hongwanji temple in Hiroshima prefecture. Rev. Matsuda was a sensei of mine. He taught me how to chant the Buddhism Sutras. My time in Vancouver was precious. Thank you so much to all my Senseis. Gassho.
When I visited Vancouver, the cherry blossoms were in full bloom. Many people posted the cherry blossoms on their Facebook and Instagram.
I always remember an old song when I see the cherry blossoms.
It is called “Haru ga Kita”. It means Spring has come.
“Haru ga kita, Haru ga kita, Dokoni kita? Yama ni kita, Sato ni kita, Noni mo kita.”
“Spring has come, Spring has come, Where is the spring? Spring is on the mountain, Spring season is in my hometown, Spring is everywhere.”
The songwriter was born in northern Japan. He had to suffer hard winters all his life. But when he saw the flowers blossoming and heard the birds chirping, he felt the joy of Spring. But we cannot actually see this thing that we call Spring. (Spring is invisible to our eyes.) However, even if we cannot actually see Spring, we can feel the beauty of Spring when we feel the warmth of the sun, and see the flowers blossom and hear the birds chirping.
When I studied the teaching of the Buddha in Japan during the Spring season, one of my Senseis taught me that there are actually two worlds on this planet Earth. One of the worlds is a visible world and the other world is an invisible world.
We can easily see a human’s face, style or appearance, but it is hard to see a human’s mind, emotions or heart. Many people today seem to care about too much about the visible world. For example, why do people today spend so much money on anti-aging creams and cosmetic surgery? If someone seeks social status, he or she studies the business of money. Many people care so much about how other people see them.
I don’t think that this is all bad. But I do think that if we spend too much time thinking about our appearance or our social status, we do not have time to think about the important things in our life. The important things are in the invisible world.
There were over 20 Buddhist services this past March. I met many people who lost loved ones. After each service, no one talked to me about the loved one’s appearance or social status. Everyone told me about their treasured memories of the love and warm affection they shared with their loved one.
Shakyamuni Buddha told us that everything in our life is suffering.
The basic sufferings are to be born, to get old, to fall sick and to pass away. It is difficult to accept these sufferings. But if we do accept the sufferings, we would know that invisible things are so very precious and we should appreciate everything in the invisible world. We would realize that all visible things are impermanent and will break down someday.
So we see and feel suffering if we attach only to the visible world. But invisible things, such as the mind, and feelings of love, trust and a loving heart live forever. Shakyamuni Buddha tells us that we should live in the invisible world.
Shinran Shonin who is the founder of our sect spent his life with the Nembutsu – “Namo Amida Butsu”. We cannot actually see the Nembutsu. But when we put our hands together, we can hear the voice of Nembutsu and we can feel Amida Buddha’s compassion and wisdom within ourselves. And we behave in the way of Amida Buddha’s Vows.
A wise Buddhist minister said that Amida Buddha became a voice of Nembutsu for all of us. We cannot see the voice of the Nembutsu, but the voice of Nembutsu lets us feel Buddha’s existence. As the cherry blossoms let us see and feel the beauty of Spring, the voice of Nembutsu lets us appreciate Amida Buddha’s Vows.
2018 Jodo Shinshu Buddhist Temples of Canada Office of the Bishop Report
Depending on where you live, you may still be encountering winter like weather, where ever you read this I hope you are all doing well. The JSBTC Annual General Meeting will be taking place on April 27th and 28th in Calgary, Alberta.
Report from the Office of the Bishop
When I was still the chairperson of the Ministerial Association, the National Board of Directors used to meet twice a year, once in the springtime and another time during the fall. However, presently the National Board holds a teleconference meeting on the third Tuesday evening of every month. Along with the Ministerial Association Chairperson, the board spends about 1 to 2 hours discussing various items associated with the running of the National Body.
As the Socho (Bishop) of Canada, I have spent time visiting the temples across our country. Over the past year, I have visited the following temples:
November 24th to 26th, 2017: Visited the Kelowna and Vernon Buddhist Temples December 14th to 17th, 2017: Visited the Manitoba Buddhist Temple
March 2nd – 4th, 2018: Visited the Buddhist Temple of Southern Alberta
June 14th – 17th, 2018: Plans to visit the Toronto Buddhist Temple
During my term in office, the only temple I have yet to visit is the Kamloops Buddhist Temple. I am presently coordinating with the local minister to arrange a time that I can visit the Kamloops Temple.
I have been receiving regular correspondence from our mother temple, the Nishi Hongwanji in Kyoto, Japan. The most important correspondence has been the completion of Monshu Sennyo’s Accession Ceremony, which originally began on October 1st, 2016. The final Accession Ceremony Service took place on May 31st, 2017. Representing our Kyodan, Rev. Grant Ikuta led a group of 18 members to participate in the Overseas District Special Accession Ceremony Service which took place at the Hongwanji on Oct. 21st, 2016. I, myself, participated during a special Accession Ceremony Service in March of last year when all the Overseas Bishops attended the service together. For the occasion, I took a $5,000 donation on behalf of our National Organization. Gomonshu Kojun Ohtani is making an effort to visit all of the districts both within Japan and overseas. In 2015 he visited Calgary and took place in the World Buddhist Women’s Convention which was hosted in Calgary. In September 2017, he visited the Hawaii Kyodan, and in March 2018, he made a visit to the district of Taiwan.
I have been receiving other correspondence, both on a regular basis and for special occasions. One such example is writing an official request for the annual New Year’s Message from the Gomonshu. A formal request must be submitted six months in advance. Other correspondence includes the necessary paperwork for guest ministers sent from Japan, as well as registering the ministers in Canada according to their rank within the Hongwanji organization. This past year, I received a request from the Hongwanji monthly publication “Shuho” to have articles submitted introducing overseas temples. I asked Rev. Ikuta to write an article introducing the Steveston Buddhist Temple and Rev. Izumi to introduce the Buddhist Temple of Southern Alberta. The office of the Bishop was responsible for collecting the articles and submitting them to the Hongwanji.
In May 2017, the World Coordinating Council Meeting, also known as the Sochos Meeting, was held at the Hongwanji. Bishops from the Overseas District (BCA, Hawaii, South America, Canada) and representatives from the Hongwanji (Governor responsible for Overseas District and International Department Head) gathered to discuss issues regarding Overseas propagation and the roles of the ministers overseas.
SETSUBUN と SANDOKU
In February, many people in Japan follow Setsubun. Setsubun literally means “division of seasons.” It marked the end of the winter and summer seasons. Setsubun was derived from the old lunar calendar. But now, “Setsubun” has come to mean the day before the first day of spring. It usually occurs around February 3rd. On this day, there is a custom called Mame-Maki. People throw and scatter roasted soy beans inside and outside their house while saying loudly, “Get the goblins out of the house! Invite happiness into the home!” Some people believe that Mame comes from the word “mametsu” which in Kanji characters means “drive away evil”.
I was born in my family Temple in Japan and the Temple has a nursery school. During Setsubun, the Buddhist ministers at the family Temple wear disguises and pretend to be Japanese goblins. Then the nursery school pupils throw the roasted soy beans at the ministers dressed up as goblins.
I also threw the soy beans when I was a child. Later, in high school, I also had to disguise myself as a Japanese goblin. I enjoyed pretending to be a goblin, but I must tell you that it was painful sometimes. The kids not only threw their soy beans at me, they punched and kicked me so hard. Of course I tried not to be upset because they were just kids but I was not happy and I was so sore afterward.
When I went back to the Temple, my father looked at my face and said to me: “You might not be able to forget about the goblin.”
And he also said: “We human beings get angry very easily when someone does something bad to us, even if that someone is a child or someone in our family who loves us. But we should not forget the angry emotion is created by our own minds.”
What he was telling me was that as human beings, we always have a goblin in our mind.
In the teaching of Buddha, the mind is called “Sandoku”. Sandoku means three poisons. The three poisons are greed, anger and ignorance.
Shinran Shonin, who is the founder of our Jodo Shinshu Buddhism, called a human who has Sandoku “Bonnou Gusoku no Bonbu”. Such humans were common mortals filled with evil passion or defiled by ignorance.
When we lose ourselves to our goblin mind, we usually behave badly and become egotistical or selfish. We hurt someone very easily when we have Sandoku(greed, anger and ignorance). The Buddha teaches us about the goblins in our minds. And Buddha teaches us how to remove the Sandoku or goblin’s mind from our lives.
This is a way that the Buddha teaches us about compassion. It may be a hard lesson. The Compassion is telling us not only about kindness but also about our hurtful and blind passion.
Amida Buddha calls us just as we are with the compassion and the wisdom.
That is why we say that Buddha has great compassion and wisdom.
I would like to put my hands together to our loved ones who went to the Pure Land. Our loved ones connected us with the teaching of Buddha and reminded you of the Buddha’s compassion and wisdom.
Namu Amida Butsu.
Rev. Yoshimichi Ouchi
A Meditation & A Pure White Lotus
You are in luck today as today’s talk introduces a lovely simple meditation & a pure white lotus
First here is the meditation by Thich Nhat Hanh, the world-renowned Zen master.
Breathing in, I calm my body.
Breathing out, I smile.
Dwelling in this present moment,
I know this is a wonderful moment.
I suggest that you do this meditation at least three times, five to seven would even be better.
We can simplify this to: In: Calming. Out: Smiling. In: present Moment. Out: Wonderful Moment.
It is very important that you really really smile. This will relax your facial muscles and spread a lovely calm throughout your body.
Now that you are a little quieter in your mind & body, I invite you to the topic of a pure white lotus. From Shinran Shonin’s opus “Shoshinge” here is
“ All foolish beings , whether good or evil,
when they hear & entrust themselves to Amida’s Universal Vow,
Are praised by the Buddha as people of vast & excellent understanding;
Such a person is called a pure white lotus.”
How about you? Would you like to be a pure white lotus? I do, most sincerely.
However for me and perhaps for you, I find that there are many obstacles.
My passions, my ego, my arrogance, these are some of the things that get in my way.
“ For evil beings of wrong views & arrogance,
The nembutsu that embodies Amida’s Primal Vow
Is hard to accept in SHINJIN:
This most difficult of difficulties, nothing surpasses it.”
So, evil beings sounds a bit harsh to our ears. Here I believe if we substitute “ unfortunate’, then perhaps this reads a little more palatable. “ Unfortunate beings, that certainly describes me. Until I am able to recognize myself as this ‘unfortunate being” totally incapable of saving myself, then I am lost.
”The person burdened with extreme evil( = unfortunate being”)
should simply say the Name;
Although I too am within Amida’s grasp,
Passions obstruct my eyes & I cannot see Him;
Nevertheless great compassion is untiring & illumines me always.”
Namu Amida Butsu, Namu Amida Butsu, Namu Amida Butsu.
PS Shoshinge is available in a nice format Romanji Japanese| Plain English
For free at: http://web.mit.edu/stclair/www/shoshinge.html
Enjoy, Gassho, Dennis Madokoro, Minister Assistant
Akemashite Omedetou Gozaimasu
Happy New Year!!!
Happy New Year! It is always a great joy to welcome the New Year.
At this beginning of the year, I would like to extend my deepest appreciation to all who got involved with Temple activities last year. Thank you so much for contributing your time, tireless effort and understanding. May I ask you for your continuing support and helpful guidance throughout 2018.
Do you know the song “Don’t Worry Be Happy”? The song was written by Bobby McFerrin. He sings: “Here’s a little song I wrote. You might want to sing it note for note. Don’t worry. Be happy. In every life we have some trouble. But when you worry you make it double. Don’t worry be happy. Don’t worry be happy now.” When I listen to his song his voice is so gentle. Even if I did not know the lyrics, the song made my mind so calm and happy. Just like the song, when we say “Happy New Year”, the words make us feel good and happy.
I am reminded of an old story. Once upon a time, a minister named Rev. Ikkyu was in Kyoto City in Japan. He went around asking people who believed that New Year’s Day made everyone happy, whether it was really true?
When people celebrated New Year’s Day in Kyoto, everyone went out of their homes and into the City and greeted one another with “Happy New Year”. Rev. Ikkyu also walked about in Kyoto City, but his robe was filthy and he carried a human skull in his hand. He showed the skull to everyone.
Rev. Ikkyu was famous in Kyoto, but the people felt uncomfortable when they saw him carrying a skull. They started to whisper that he was becoming crazy. But Rev. Ikkyu ignored all of that.
A little later, he visited a big house and he knocked on the door.
“I am Rev. Ikkyu! I am here!” he shouted. The owner of the house opened the door and invited Rev. Ikkyu in. The owner said, “Oh, Rev. Ikkyu, welcome to my house on New Year’s Day. I am so happy.” But then the owner became angry when he saw Rev. Ikkyu’s awful robe and the skull.
The owner shouted at him, “Today is New Year’s Day. Why is your robe so filthy? And, you are carrying a skull. You are making me unhappy!” . Rev. Ikkyu laughed and said “It is true that New Year’s Day is a happy time. However, New Year’s Day is also a day that reminds each and every one of us that we are getting older. One day we will all become like this skull. House owner, you have so much money and you are keeping all of it for yourself. But you know you will not be able to take the money to the Pure Land. Please share your wealth with the poor people. And behave kindly in this world. ” The owner was shocked by Rev. Ikkyu’s words, but he became inspired by his message.
So we are in this world in this New Year. We exist at this moment. And we are able to meet face to face and to say “Happy New Year” to one another. And so we are able to share our happiness in this New Year.
Our life is impermanent. I know some lost loved ones last year. That is difficult and sad. But these sad occasions also remind us how lucky we are to to able to spend time with one another today. This is a precious time for us. Let’s remind ourselves that every day is a precious time. We should spend time being happy together. It is not always easy. We sometimes forget how fortunate we are for each moment until it is too late. New Year’s Day is a reminder for us to value our time together. A reminder that each day is precious and each moment is a gift.
Finally, I would like to share the teaching of Buddha and Amida-Buddha’s Vows with you. When I have to leave this world, I will say “Don’t Worry Be Happy”, because I am sure that Amida-Buddha has been calling me to the Pure Land whenever, wherever and just as I am. And my loved ones are watching over me at all times as I recite and hear the words “Namo Amida Butsu.”
Rev. Yoshimichi Ouchi
Who is Amida Buddha? Who am I?
I trust many of you have encountered life changing situations that give you cause to revaluate your identity and/or the identity of the people around you. It really brings to the front of our mind some of the deeper philosophical questions. How can I personally find peace amidst all of this dysfunction? How can I handle all of these changes? And who am I in relation to all of these things going on?
It is during difficult periods like this that we often find the deepest insights. When we look at our founder Shinran, for example, it is while he was going through a difficult time that he had a moment of deep realization. This was when he gained the most valuable insights.
Have you ever heard of the story of Shoma?
Shoma was an uneducated labourer, but despite his lack of education Shoma was known all over for his deep insight into the Buddhist teachings. One day a man living in a far-off village decided to make the journey to meet Shoma and learn about Amida Buddha. The man walked hundreds of miles until he finally came to where Shoma was working. At the time Shoma was pounding some rice and the traveller approached him and asked “Please Shoma, how can I be born into the Pure Land? How will Amida Buddha be gracious enough to look after me?” Shoma did not answer, but continued to pound his rice. The people who employed Shoma watched all of this happening and they felt bad for the traveller. He begged Shoma over and over again to answer his questions, but Shoma never responded. He just kept on pounding his rice. The employers brought the man in and offered him some refreshments and comfort. Feeling refreshed the traveller decided to approach Shoma one last time. Sadly he said “Please Shoma. I have travelled such a far distance. I wish you would answer my questions. But if you won’t I guess I have no choice but to return home.” Just as he was about to leave Shoma turned to him and said “If you are so desperate to know these things, why are you asking me? Why don’t you go to Amida-sama himself? It is none of my business.” The traveller left deeply touched by this thought.
Who is Amida Buddha? And who is that in relation to me? To answer this question we first need to look at things on a simpler scale. Who am I in relation to you? But wait. First I need to figure out…who am I? Think for a minute. Who are you? Are you your name? are you your relationships with others? Are you biological phenomena? In fact we are all of these things and more. We are siblings. Parents, friends, ministers, hair, skin, self-awareness. Part of how we define ourselves has to do with our relationships with others. We are not separate from others, but all interconnected. All over the world.
So back to the question…who is Amida? We have many different sutras and stories that include Amida, so who is that? Shoma says “I don’t know. Ask him.” Simple. Your relationship with Amida Buddha is distinctly yours. I can’t tell you what it should or should not be. Only you can figure that out.
Does Amida Buddha exist? Certainly. But now you need to stop and ask yourself, what does existence mean? Do things have to become manifest to exist?
Shinran Shonin lists many of the different ways that we refer to Amida Buddha: Immeasurable Light, Boundless Light, Inconceivable Light, Inexpressible Buddha. These descriptions are all beyond conception and limitless.
When life is difficult and we don’t know what to do, stop. Remind yourself. Somethings are infinite. Some things are beyond my conception. Some things are inconceivable. And there are many things that I simple cannot control. But I can reconsider how I think about it, and that is certainly one thing I can always be gracious for.
Who am I? I am just me. And Amida Buddha, accepts me just the way I am. Warts and all. All of these things we encounter change us and these changes make us beautiful and unique.
Ask yourself this question. If Amida Buddha excepts you just the way you are, why is it so difficult for us to accept ourselves?
Life is a bumpy road, but if it wasn’t bumpy, we would not have much cause for deep thought. Sometimes the world seems cruel and the world of birth and death makes so many people undergo unbelievable suffering. But nothing awakens consciousness like suffering.
Namo Amida Butsu
Welcome to December! It means the 2017 year will end soon and New Year is just around the corner.
December is called Hyougetsu (氷ice月month), Harumachizuki (春spring待waiting月month) or Umehatsuzuki (梅plum初 first月month) in Japanese. These are just three of the names for December in Japanese. Actually, we have around 20 different ways to refer to it.
One additional name that is known by most Japanese people is Shiwasu (師走). Shi (師) means Sensei or Master. Wasu (走) means running. Traditionally, the month of December is one that Buddhist ministers are super busy. They have to prepare and do services for New Year Eve and New Year Day. And usually during this time there are many things going on at the temple. That is why Japanese people have been calling December Shiwasu for such a long time. However, I think this time is not only busy for Buddhist ministers, but also many people are preparing for New Year Day and other holidays in December. And of course most of us always have busy day-to-day lives.
We use the word “Isogashii (忙しい)” as “to be busy” in Japanese. One part of the kanji (忙) is from heart (心) and another part is death (亡). Therefor “Isogashii (忙しい)” means “to lose your heart”. For example, often times when we are so busy we are unable to recognize some of our family or friends that may be suffering. Furthermore, we can overlook someone’s kindness, and forget to appreciate the acts of others when we have tonnes of our own things to do. The point is that if we are busy, we cannot look around and notice our friends and family issues or their kindness because we lose our heart “Isogashii (忙)”
When I was a student, I worked at a temple in Osaka prefecture. One day, one of my senseis and I did a big Buddhist service. After the service I said to the Sensei “Sensei, today was so busy, wasn’t it?” But he said “Yes, today there was a lot to do and it was a hard task. However, it was not busy and we were still able to have a good service”.
To prepare, arrange and do service for Buddha did not make him feel “Isogashii” because he was deeply indebted to Amida-Buddha for the Buddha’s vows. He just put his hands together “Gassho” with Buddhist members without feeling busy “Isogashii”.
When we are living in this society our lives are pressed by our jobs, housework, school and so on… and it is difficult to avoid feeling “Isogashii” in our life. However, I would like us to have no Isogashii (losing our heart) time front of Buddha and hope we are able to put our hands together as much as possible.
Peace is not an absence of war; it is a virtue, a state of mind, a disposition for benevolence, confidence, justice.
Heiwa towa sensō no nai sekai de wa arimasen. Sore wa zengou de ari, kokoro ga odakaya na jōtai de ari, jihi, shinrai, soshite kouhei no koto wo iimasu.
This quotation is from the 17th century and written by the philosopher Spinoza. I think it is a very important statement that for some reason us foolish people often can’t seem to comprehend, except in the abstract.
Peace is not an absence of war. Peace is a disposition.
We all have different things that we feel conflicted about… something that is bothering us… some kind of grudge we may have been carrying for years. Consider World War 2 for example. Even though the war ended, did peace immediately follow? Did the war end and everyone just said “Phew! Glad we got that taken care of. No hard feelings?” Obviously not. These feelings that we carry with us might not be as barbaric as committing violence against someone, but the residual emotions are still very damaging. We think about them and carry that anger and frustration with us. These feelings often resurface during the holidays. Perhaps during Thanksgiving dinner you got together with your friends and relatives and remembered that time Aunt Martha said your turkey was too dry or something. Even if it was a long time ago that resentment and hurt feelings stays with you. Why do we do this? Why do we deny ourselves from feeling peace, and instead opt for resentment. What does it do for us? Somewhere inside us it feels like we are perhaps protecting ourselves from further harm. But in reality we are creating our own disharmony.
Think about the very common act of complaining. This is something we all do. Sometimes it does feel good just to get it all out. Just to vent all of your frustration, but unfortunately complaining can become a habit. In complaining about something we can achieve some element of common ground. We can get someone to understand and perhaps validate our feelings. Also when we complain about something, we take responsibility away from ourselves. Maybe the dog really did eat my homework, but on the other hand I could have put it away where the dog couldn’t get it. Complaining about things, holding grudges against others, this keeps the feelings locked inside of you. When we carry on negative feelings about things we deny ourselves the ability to feel peace. We deny ourselves the ability. That is kind of a tough pill to swallow, isn’t it? It is not up to me to make you feel a certain way. It is impossible. If I could walk up to you and give you all peace, I would. But I can’t. Only you can do that. We all have to find it in ourselves.
It is very hard to do. One of my big button issues is pride. I have a hundred pounds of pride. But there are so many negative things that come along with pride. For example, I convince myself that I can do everything. This often results in me getting tired, sick, not following through on things… I know I have this issue, and I have been working on it. It is important that we recognize our own faults. None of us are perfect. That is what makes the world so interesting.
Harboring negative feelings against others can lead one person to think they are better than or more correct than others. This happens a lot in religion. Some people are of the mind that what they practice is the right way, not just for them personally, but for everybody. Go read the newspaper and you will see this come up time and time again. People become very attached to what they perceive to be right and wrong. It is easier to view something as wrong than it is to honour someone else’s perspective. However, easier is not always the best way to look at others, respect who they are and honour their choices.
Never forget that you can become attached to anything, even your own ideas of what should and should not be. And this does not lead to peace and harmony. It leads to separation and judgement. I would like to offer a suggestion for all of us. Let’s stop punishing ourselves by harboring ill feelings. Just let it go. Smile at yourself and others. Let’s laugh at our mistakes and move forward. Acknowledge all of the good and beauty rather than the problems. Have gratitude. Have love. And above all promote peace and harmony.
THE BUDDHIST FISHERMAN
Jodo Shinshu Buddhists do not fish. They eat fish, but that is another conversation. Eminent Buddhist scholars and teachers have gently impressed upon me that I should not harm any living thing.
But the fact is I love fishing. Could it be my Japanese roots? It’s not that fishing is solely a Japanese thing (one article claims that fishing is the biggest hobby in the world – 220 million fisherpersons, spending $190 billion a year on gear). But the Japanese have depended forever on the sea for survival. And then following the great voyages from the poor villages throughout Japan to B.C. many Japanese Canadians built beautiful boats and launched successful fishing careers on the Pacific coast. After The War, many JCs took whatever backbreaking jobs they were offered as they slowly made their way east. Along the way, the rugged, resourceful JC loggers in Northern Ontario hauled fierce, giant pike out of the crystal clear lakes with little more than a stick, string, a bent pin and bloodied bare hands.
Settled in Toronto, the Nikkei found fishing spots all over and around the city. The Beaches, Highland Creek, Frenchman’s Bay, the Nottawasaga and the Saugeen Rivers, Hastings Falls. After their first car, among the prized possessions of Nikkei of the 50s and 60s were the legendary Mitchell 300 spinning reel and Mepps spinners.
So I was pretty sure that fishing was in my DNA when I moved to Kingston to study. Soon after starting school I latched onto a classmate who clearly stood out from the rest of the so-serious students – a country boy whose simple resume featured a lengthy stint as a hot walker. We skipped too many classes to fish up in Calabogie County. We frolicked and dived for live bait in the meadows framing the secluded lakes, and cast for bass from a rowboat into the lily pads. It was idyllic life defined.
Causes and conditions. I had to earn a living. Back to Hogtown and decades at a desk. Finally now hobbling to almost-retirement I have rediscovered my love of fishing. But something has happened, or not. I haven’t caught a fish. I have somehow been afflicted with piscatorial dysfunction.
I have invested a small fortune on every kind of fishing gear, even fish perfume. What has really hooked my wallet are the shiny, colorful, ridiculously expensive lures, all of which sadly have lacked any allure. My collection of lures has become so valuable I’m thinking about storing my tackle box at the bank right next to my safety deposit box. My dear spouse thinks that might be as good a place as any for all the good that stuff does anywhere else.
Apparently a fish has a tiny brain. If its brain is so tiny, how come it is so much smarter than me? At least it can’t laugh at me, like some humans I know. If a fish could talk, what would it say to me? Maybe it would ask me if catching it really matters. After all, according to Wikipedia, “Fishing is the activity of trying to catch fish (emphasis mine).” The act of fishing is a ritual, an end in itself. It is blissful solitude, even with a good fishing buddy; casting, retrieving, almost no talking, sharing our onigiri bento. It is meditation. My buddy offers me condolences after another shutout day. I mean it now when I reply “No problem. I enjoyed the peace and quiet of the day and our companionship.” I do mean it, really.
An old friend and teacher in Canada recently wrote about “karmic conditions”. The teacher said if someone wants to follow you, he/she will; if not, he/she will go a separate way. It’s all ok. That is a karmic condition. So it is with the fish I so vainly spend so much time and money trying to cajole. It will either come with me or it will not. No matter what mouthwatering treat I toss towards it, it will choose to swim this way or that way. And I will learn to be ok with that.
Namo Amida Butsu
“Happy Time is Happy Life?”
The ocean of birth-and-death,
Of painful existence, has no bound;
Only by the ship of Amida’s universal Vow
Can we, who have long been drowning,
Unfailingly be brought across it.
Shinran Shonin, Hymns of the Pure Land
It is already October, leaving only a few months until the end of the year. Did it seem to pass quickly for you or slowly? For me it felt like it was both. I had the opportunity to meet more people and make more friends, and when we are enjoying our time it passes so fast. At the same time I had to bid farewell to new friends in Canada and saying goodbye is never easy. The feeling of remorse seems to last. I know many of you have felt the same way.
Shinran Shonin’s Wasan says that the ocean of birth-and-death of painful existence has no bound. Even if we are having wonderful time one moment, we may have a difficult time in the future.
It reminds me of a story I heard that I would like to share with you:
Once up on a time, one minister visited a village. The village was poor, but the minister received a very hearty and warm welcome there. When he left the village he gave the village people two Jizo. Jizo is a bodhisattva who watches over children. He set one Jizo at the east side of village, and the other was set at the west side of village. Eastern Jizo was called “Kiku Jizo”. “Kiku” means “to listen”. When people requested their wish to the Eastern Jizo, the Jizo listened and granted the request. Western Jizo was called “Kikanu Jizo”. “Kikanu” means “to not listen”. So the Western Jizo did not listen to any requests and wishes, and just remained standing on the west side. The minister advised the village people to go and worship the Western Jizo, but of course, no one went to the West side and everyone went to the East side to make their wishes.
Some of their wishes were, “Please make me a rich-man!”; “Please cure my sickness!” and “Please give me big house!”. The Eastern Jizo granted their all wishes.
Their village was used to being a poor state, but after half of a year the village became a rich place. No one worked anymore, but they all had many more wishes to make. They started to get competitive, and changed their wishes to: “Please make me wealthier than him”. “Please give me a bigger house than her”. “Please give me better health than everybody else!” Everyone wanted to become the number one person. They asked the Eastern Jizo for “More! More!! More!!”
Then finally one day a person made a request to the Eastern Jizo. “Please make my neighbor become poor!” After the wishing, the neighbor became poor. And the neighbor requested the Eastern Jizo “Please make him sick!” They wished each other to become unhappy and have misfortunes. The village people could not trust each other anymore, because they didn’t know who the one who requested their unhappy life was.
The minister who gifted the two Jizo came back to the village one day and saw what was happening. He suggested once again that they visit the Western Jizo.
The village people finally decided to pay attention to this advice and went to visit the Western Jizo. The Western Jizo did not grant any wishes, and the village became poor again and they had to work hard again. However the village people could trust each other and re-establish good relationships. And they started wishing for each person to find happiness.
The old story shows us that our human desire has no limit. When we dream of having something and then achieve it, we always come up with something else to wish for. This desire for something more makes life difficult.
Of course if someone was to work hard to grant our wishes it would make us happy. However, we have to consider if that happy moment necessarily leads to a happy life. However, if someone is just looking or watching over us, as in the example of the Western Jizo, we might feel comfort in what we already have, and feel warmth in our heart.
This someone may be parents, best friends, relatives…it depends on you.
In any case, when we notice someone or something is looking after us forever, we feel very relieved, because we are not standing alone.
The ocean of birth-and-death,
Of painful existence, has no bound;
Only by the ship of Amida’s universal Vow
Can we, who have long been drowning,
Unfailingly be brought across it.
Amida Buddha is always looking after us to be brought across from this world to the pure land.
Rev. Yoshimichi Ouchi
Jodo Shinshu Buddhist Temples of Canada Day
I hope everyone enjoys the beginning of the new fall season, which illustrates the transient nature of all life. Leaves change their color and eventually fall to the ground. The fallen leaves then provide nourishment for the tree. In the spring, new leaves will spring from its branches to display its beautiful greenery…
At the present time, there are a number of issues throughout the world, specifically to do with racism, terrorist activities, nuclear threats, hate, and violence. These concerns remind me of a story of a bird in the Amida Sutra. It reads;
“Furthermore, Shariputra, in the land of Ultimate Bliss there are various birds of brilliant coloring, such as white egrets, peacocks, parrots, sharikas, kalavinkas, and jivamjivakas.
The birds sing six times a day in exquisite voices. Their very singing expresses Amitabha’s teachings, such as the Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path.
When the people of the land of Ultimate Bliss hear the birds’ voices, all of their thoughts are dedicated to the Buddha, the Dharma, and the Sangha.”
To further illustrate, there is s story of a mythical bird, jivamjivakas, which goes like this…
Once upon a time, there lived a strange bird in a huge banyan tree. which stood beside a river. The strange bird had two heads, and only one body. Once, while the bird was flying high in the sky, he saw an apple-shaped fruit lying on the bank of the river. The bird swooped down, picked up the fruit and began to eat it. It was the most delicious fruit the bird had ever eaten. As the bird had two heads, the other head protested, “I’m your brother head. Why don’t you let me also eat this tasty fruit?” The first head of the bird replied, “Shut up. You know that we’ve only one stomach. Whichever head eats, the fruit will go to the same stomach. So it doesn’t matter which head eats it. Moreover, I’m the one who found this fruit. So I have the first right to eat it.”
Hearing this, the other head became silent. But this kind of selfishness on the part of the first head displeased him very much. One day, while flying, the other head spotted a tree bearing poisonous fruit. The other head immediately descended upon the tree and plucked the fruit from it.
“Please don’t eat this poisonous fruit,” cried the first head. “If you eat it, both of us will die, because we have a common stomach to digest it.”
“Shut up!” shouted the other head. “Since I’ve plucked this fruit, I’ve every right to eat it.”
The first head began to weep, but the other head didn’t care. He wanted to take revenge. He ate the poisonous fruit. As a result, both died.
I leave the story like this for you the reader to figure out.
Namo Amida Butsu
Rev. Tatsuya Aoki
Bishop, Jodo Shinshu Buddhist Temples of Canada
IMPORTANT MESSAGE FROM REVEREND CHRISTINA
To the Members and Friends of Toronto Buddhist Church and the Eastern District of the Canadian Kyoudan
As Buddhism teaches, our lives are full of continual change. Life’s journey is full of twists and turns that we come upon when we least expect it. Just when you think your path is heading one way, there is a twist that leads you in another direction.
It is with sadness that I must tell you about a sudden change in my life and the life of
my family. As many of you know my husband David Ringle was an active duty member of the United States Coast Guard in California. To enable me to return to Canada as a minister in Toronto, David left his “active” duty status and became a “reserve”. David has just recently received notice that he is being recalled to active duty and must report to the Coast Guard base in Virginia by August 15th of this year. I would never choose to have my family live apart. Therefore I have no option but to do everything necessary to move our son Atticus and me as soon as reasonably possible to join David in Virginia.
Being a Canadian, the process for my getting approval to emigrate to the United States is currently uncertain. Therefore I regretfully cannot announce an exact date at this time when we will leave Canada. Regardless of the outcome I have committed to stay on at Toronto Buddhist Church until at least the end of December. Frankly the transition period may be difficult because of the late notification of his recall. In addition to taking care of all the details of a major move, with severely limited childcare options I am committed to ensuring that Atticus experiences as little disruption or feelings of abandonment as possible. At the same time, I will do everything possible to continue to perform my duties in the normal course, to assist and mentor Rev. Ouchi and to serve the religious needs of the congregation. Despite my best efforts I may let you down on occasion and for this I sincerely apologize in advance.
I am aware that Toronto Buddhist Church and the Eastern District have encountered several serious difficulties over the years and I am truly sorry that I may be one more to add to the list. On the other hand the members of the Temple have been able to band together in every situation and displayed incredible resilience and courage in keeping the Temple intact and even growing. Everyone knows now that Rev. Yoshimichi Ouchi, while still young, is very intelligent, keen, personable and very capable. I empathize with any concerns he may have right now, having had the very same experience of being thrust into a heavy responsibility four years ago. I am convinced he will be a great leader of the Temple and the Eastern District in the very near future. I ask you all to please give him your patience, assistance and support at this time, as you gave to me. The Board of the Temple and the Bishop of JSBTC will immediately consider alternatives for help for Rev. Yoshi, but in the meantime, I know he will appreciate your kindness and understanding.
I will cherish the opportunity over the next while to thank each and every one of you personally for all you have done for me and my family. NAMO AMIDA BUTSU.
In Gassho, Reverend Christina
Honen : “Just Say the Nembutsu”
“What did Honen Shonin mean when he said we are saved simply by reciting the Nembutsu.” To understand the depth of this phrase “saved simply” in this question as it applies to Master Honen, we must first trace his life until he uttered this phrase.
He was Seishimaru until the age of nine. The text describes the attack and mortal injury of his father by henchmen hired by a political rival. His father’s dying wish was that Seishimaru not take revenge but become a priest. This karmic event set Seishimaru on his spiritual journey rather than a path of revenge. From the age of nine until fifteeen, he lived in a local Buddhist Temple. He then went to Mt. Hei, a renowned centre of Buddhist studies. There he changed his name to Honen-bu-Genku. From the age of nine to twenty four, Honen studied with great ability but he did not find enlightenment. Honen left Mt. Hiei to study at various Temples in Nara and Kyoto. Again, he found nothing that satisfied his search. Thus another nine years of his life yielded little results.
Honen then focused on Master Genshin’s “Essentials for Attaining Birth “with little results. For ten more years, Honen read and re-read the entire contents of Mt. Hiei’s library five times through. Then, came the thunderbolt, that flash of awareness on reading Shan-tao’s concise paragraph in the ‘Commentary on the Contemplation Su-tra”. We must recall that in total Honen had searched for enlightenment for almost twenty-five years, almost half a human’s total life span at that time.
We can feel the joy and wonder on Honen’s face on reading Shan-tao’s words:
“First, single-heartedly practicing the Name of Amida alone—whether walking, standing, sitting, or reclining— without regard to the length of time, and without abandoning from moment to moment: this is called “the act of true settlement, “for it is accord with the Buddha’s Vow.” The text states that these words moved Honen great- ly. Little wonder, for Honen had been searching for almost twenty-five years and suddenly these words meant to him “You will be saved by simply reciting the Nembutsu. That is Amida Buddha’s desire, his absolute promise to us.” We too, like Honen, must diligently search until we are fortunate to encounter that one good Teacher who can point us in the right direction. Jodo Shinshu is a solitary journey; we must go alone until the right caus- es and conditions lead to our awakening. Until then we can recite the Nembutsu with our limited abilities trying for a sincere heart and mind. The so-called “Easy Path” is not so easy. For me, it is one step forward, two steps back. On a good day it is two steps forward and one step back.
To understand the “we” in the question” we are saved simply by reciting the Nembutsu”, that “we” is us. We are like Honen searching, searching for the path to enlightnment without success. All our questions and more ques- tions never seem to yield any answers. If we just give up our struggles to gain enlightenment through our own efforts and if we simply recite the Nembutsu with a sincere heart and mind, then through Amida’s great compassion, we reach the stage of the truly settled and our birth in the Pure Land is assured. How fortunate we are at that moment. Until that moment, we struggle we struggle.
Recall Honen’s thunderbolt, that ash of awareness a er twenty- ve years of e ort, his whole body responding joyfully and tearfully and the Nembutsu owing without Honen’s e ort from his mouth. Honen was embraced by Amida. Amida and Honen were one.
May each one of us in our spiritual quest have that moment of wonderment and joy, then tearfully having the Nembutsu ow from our mouth without our e ort.
Namo Amida Butsu, Namo Amida Butsu, Namo Amida Butsu
Dennis Madokoro, Minister Assistant
“Resistance Is Futile”
Who is in control of your life? Are you in control? Are you the one “behind the wheel”? Are you sitting in the passenger seat holding the map? Or maybe you just enter an address into your GPS and turn when it says “Left turn ahead”.
Have you ever driven home from work and thought…I don’t remember the entire drive? Or perhaps said “yes dear” without knowing what we are agreeing to. We get so programmed in our daily lives that occasionally we just go through the motions. We surrender our ability to be mindfully in control of our actions without even realizing it, but if I were to ask you to give up your control on purpose, that would likely make you feel nervous.
Our society, our culture, is all about control. We control our diets, and when we eat too many unhealthy things we feel like we lost control. I can think of an occasion or two where I looked down at the bottom of a pint of peanut butter and chocolate Haagen-Dazs ice cream and though…did I just eat that whole thing?
When we get ready every morning we try to look a certain way. We try to have the right clothes for the right occasion. Have the right hair (I hope). Struggle to afford the finer things. Then we can look like we are in control of our lives.
If you are in a situation where you are not the person in control, but someone else is, it can be a little irritating: Your boss makes a decision you don’t agree with; you think someone is not dressed appropriately; or, you see people whispering about how you are not dressed appropriately.
It is pretty difficult for us to give up control and when that happens we usually don’t phrase it as give up control, but call it “loosing” control. It is like we feel we are suffering a loss and are missing something we think we should have.
But do any of us actually have control? Some sort of mastery of what will or will not happen? We think we do, and it feels good doesn’t it? Those rare occasions when the list of things you want to get done actually gets completed; when things go exactly the way we think they should. In my case I can say these times are very rare. I cannot tell you when the last time I had a day where every single thing went just as I wanted. At some point my desire to accomplish overtakes my ability to follow through because I can rarely factor in the unexpected.
The unexpected is often received with annoyance. Think about when you are trying to get something done or are deep in thought and the phone rings. What about that slow moving vehicle ruins your ability to make it somewhere on time?
The control we think we have, the control we strive to attain, is an illusion that we fabricate to comfort us and to make us feel stonger.
Something will almost always happen to throw a wrench into your plans. In this world there are far too many mitigating circumstances. Too many variables and countless external causes and conditions will always show up when we least expect it.
Our attempts to harness everything is a form of self-power. We think “I can handle it. I can make these things happen.” So what happens when it falls apart?
Have you ever suffered the loss of a loved one? Found out you had some kind of illness? Been in a car accident? Lost your job?
These are the kinds of things we usually think about when we think about losing control. But there are also other aspects such as unexpected kind words, surprise gifts, beautiful sunsets, rain washing your car.
What happens when we let go of control and give up our need to harness the world around us? Shinran said “concerning the Nembutsu, no working is true working.” No working. Letting go. We don’t have to struggle to get control over it. In fact, that makes the opposite happen. The harder we struggle, the further away we move from the Nembutsu.
In life we can always expect the unexpected. There is no way we can control everything because life happens. Amida Buddha teaches us to have a mind of entrusting. Trust in what is. Trust in compassion. Trust in your ability to learn from others and in return, to teach.
Surrendering yourself to the acceptance of what is, is not a form of failure. In fact it is quite the opposite. This is where we find the freedom of acceptance, the freedom of living in the now, living in this moment, and allowing yourself the freedom of just being you.
Persons who enter Amida’s directing of virtue to beings And realize the mind that seeks to attain Buddhahood Completely abandon their self-power directing of merit Thus benefiting sentient beings boundlessly.
Rev. Christina Yanko
A few years ago, I was told a story:
Once upon a time, in a small village near the woods, there lived a compassionate man. He was a man of simple ways. He loved nature, he loved life, and he was very kind. Each morning, he would take a walk through the woods to enjoy the wildflowers, the trees, and the songs of the birds. He even liked and respected the insects.
One day, he came upon a cocoon, that had been built by a caterpillar underneath a milkweed leaf. He had heard that caterpillars built cocoons in order to protect them while they grew into butterflies. He had never seen a butterfly emerge from a cocoon before, but he certainly loved the butterflies.
So, the man watched and watched, day by day, for signs that the caterpillar might be changing into a butterfly. A week or so later, it started to happen. He sat and watched, hour after hour, as the small butterfly tried to break free of the cocoon, by squeezing through a small opening at the tip. The butterfly struggled and struggled, but it could not get free of the cocoon. It seemed to the man that the butterfly was about to give up the struggle, as it seemed to be exhausted.
Trying to help, the man took a small tool out of his pocket and cut into the tiny opening of the cocoon. It worked. The young butterfly was able to shed the cocoon and crawl into the outside world. But to the disappointment of the kind man, the butterfly could not fly. Its wings would not unfold properly.
Confused and sad, the man scooped up the butterfly and the empty cocoon, and took it quickly to a nearby school to ask the science teacher if she knew what might have gone wrong.
The teacher explained to the compassionate man that while the man’s intentions were good, nature designed the butterfly such that it was meant to struggle. The fight to force its way through the small opening of the cocoon would work to force the liquid from the butterfly’s body into its wings, and that in turn would allow the butterfly to fly. Sadly, without the pain of emerging from the cocoon, the butterfly would never be able to spread its wings.
Experiencing life’s struggles, unease and pain help us to grow. In Buddha’s time, this discomfort was called dukkha. He spoke about the reality of dukkha when he revealed the First Noble Truth.
When we are in the midst of our struggles, it is easy for us to lose sight of a central message of the Dharma: that nothing is forever. Not pain, not pleasure. We might weave a cocoon around us to protect ourselves from the outside world, but we know in our hearts that we must eventually break free. Our struggle for liberation will enable us to spread our wings and fly.
And so, we visit the temple regularly to listen to the Dharma, to connect with our Sangha, and to remember the beautiful, inspiring wisdom of the Buddha’s words. It is the medicine that soothes us as we transition from caterpillar to butterfly.
John Skelton, Member of Toronto Buddhist Church
Just One Breath
We have finally made it to summer season!!! The past winter season was my first winter in Canada and it was so freezing! I had times where I worried if I would be able to last or not. However, despite the frigid temperatures, the Canadian people showed so much kindness that it made me feel warm inside.
It may sound like I am exaggerating, but in fact I am being honest. For example, there was
one occasion that I had the day to myself and I decided to go explore downtown Toronto. It
did not take very long before I discovered I was lost. I must have looked confused because a lady I had never met before approached me and asked if she could be of assistance. I explained to her I was lost and she pulled out a map and carefully explained to me the best way to reach my destination. On this particular day the weather was so cold, but the kindness of a total stranger filled my heart with warmth.
It is actually fairly easy to get lost when you are in unfamiliar surroundings and trying to find your way around, and on these occasions we have the ability to ask someone “Where am I?” or “Please help me!” However, when we feel like our direction in life is lost, it is not so easy to find the right directions or answers. We don’t know who the right people are to ask for help.
I would like to share with you a story about the life of the Buddha.
One day Shakyamuni Buddha and one of his disciples were walking along a path when suddenly the Buddha asked his disciple “How long is our life?” The disciple thought for a moment and recalled his grandmother and grandfather. He responded “Our lives last around 50 years.” After hearing this answer the Buddha smiled and said, “No.” The disciple tried to answer again, “Oh I guess that was too long. Then perhaps our life is around 40 years.” To this the Buddha smiled again and responded, “No.” Quickly the disciple said “Oh I made a mistake! I meant to say it is around 30 years!” However, the Buddha again smiled and said “No.”
Finally the disciple gave up trying and said “I am so sorry but I don’t think I know the answer.” The Buddha smiled affectionately at the disciple’s honesty. Then he raised his finger and said “Just breathe in and out.”
It sounds very simple, “Just breathe in and out,” and in fact it is. But in truth our whole life depends on this simplicity. If we did not breathe in and out, our life would end.
The first time I heard this story was when I was in University studying Buddhism. At that time I thought it was too obvious. Of course. If I stop breathing I will pass away. However, I met one family at a memorial service in Japan that totally made me rethink my position.
The memorial service was for a baby who had passed away at 2 years of age. After the service the parents shared with me the sweet memories they had of their baby. How cute it was when she smiled. How special it was when their daughter would touch their cheek. How happy they were when she stood for the first time. The parents told me that every moment they spent with their daughter was beautiful. They knew she would not live long because she was born with a terminal illness, so they valued whatever time they could.
After the service I remembered the story of the Buddha and the words he said “Just breathe in and out.” It gave new meaning to the story for me and instead of being reflective of scientific reality reminded me that within each breath is a full life. Each moment has a life of its own. We live in and for those moments.
Most of us think our life begins when we are born and ends when we pass away (hopefully at a very old age). However, Shakyamuni Buddha taught us that we are alive in each moment. Each moment is complete, each breath in and out measures these moments, and each carries the same degree of significance. The Buddha teaches us that we are living a very important time right now. Right now you can meet your family or friends. Right now you can share your life. Right now you can experience beauty and love. Right now you are embraced. You have already reached your destination.
By so understanding the meaning of death, we shall come to fully appreciate the meaning of this life which is unrepeatable and thus to be treasured above all else. By virtue of True Compassion, let us realize the unexcelled value of our human existence;; and let us live with the nembutsu, Namo Amida Butsu, in our hearts.
Rev. Yoshimichi Ouchi
Serving Many Masters
I read a book recently called Evangelical Zen. The main author is a fundamentalist Protestant Christian, who describes his journeys in Japan and how they provoke him to discover himself through encounters with those who are different from himself.
One of the things that this book helped clarify for me is the strange mixture of love and
anxiety that characterizes this form of fundamentalist Christianity. It isn’t something
that occurs in all forms of Christianity, nor something that all Christians feel. But it is strong in conservative circles, and the contrast with Buddhism is so clear, that I wanted to explore it further.
The author goes out of his way many times in the book to affirm his love for and commitment to God alone. He is clearly concerned that conservative Christian readers will reject him because he deigns to talk with Buddhists. But there is more going on as well. He fears that God will reject him if he shows respect to others’ deities. And even deeper, he fears that he himself will reject God if he allows himself to become emotionally attached to any other religious figure. So while his love for God is also a source of deep-seated fear and anxiety. Thus he repeats Jesus’s words in the Gospels, saying that a man cannot serve two masters.
These feelings are a natural result of this particular Christian theology. It envisions a God who is jealous and doesn’t want any competitors for his followers’ affection. A God who claims to love everyone, but who rejects any who fail to return that love, and punishes them with eternal horror and pain. In this theology,
It makes sense to say that you cannot serve two masters, because the essential relationship is imagined as between a master and a slave. The master has absolute power over the slave, and the slave must show absolute obedience and devotion. It’s impossible to show absolute obedience and devotion to more than one slave- master.
Conservative Christians say “you cannot serve two masters” because that is how their theology has taught them to think. But for me, it is clear that we can serve many different masters, and do so faithfully. The difference is in not envisioning one’s spirituality as based on a master-slave relationship. I serve many masters, and in different ways. I serve my wife in particular ways and care for her needs. I serve my children in other ways and take care of them. I serve my students. I serve my colleagues. I serve the temple. All of these are my masters, the ones who receive my attention, efforts, and affection. But I can serve so many masters because my spirituality conceives of essential relationships through the lens of responsibility, indebtedness, and interconnection. In such a view, serving only one master is the true impossibility, because I am aware of all that I owe to so many, and of all whom I am connected to through the very fact of my living.
People sometimes compare the Pure Land Buddhist way to Christianity. I think there are some parallels, but the comparison can be deeply distorting, especially if our Buddhism is compared to conservative forms of Christianity. As I experience it, there is no anxiety or fear in Buddhism. I don’t fear that Amida Buddha will reject me;; I don’t even fear that I will reject Amida Buddha. Amida Buddha is not a jealous God who wants all of my love. Amida Buddha is a source of never-abandoning support and compassion. Amida Buddha accepts me just as I am, whether in this moment I am a faithful Buddhist, a bad Buddhist, a Christian, or an atheist.
Dr. Jeff Wilson
The Voice of the Candle
By: John Skelton
“Better to light a candle than curse the darkness.”
One of my favorite tasks in each week is to be at the temple for Sunday service and to light the candles on the naijin.
Perhaps you have seen me at work on the naijin. My job as egakari is to make sure that the altar area is ready for the service. It needs to be clean and well-organized, the table cloths (called “uchishiki” and “mizushiki”) must be laid out and appropriate for the service, and the offerings of rice, fruit, and manju should be arranged carefully. I check to make sure that the altar adornments are properly arranged, and that the service agendas are ready for the ministers.
My last responsibility, before the service begins with the sounding of the bell (kansho), is the lighting of the three white candles that are positioned before Amida Buddha, Shinran Shonin, and Rennyo Shonin respectively.
It’s a simple ritual, but for me it is full of meaning. As I put on my montoshikisho, I light the source candle and step up onto the altar. I light the candle in front of Amida Buddha first, respectfully, then move on to the candles in front of the images of Shinran and Rennyo. This is the moment when I focus entirely on the service itself. The outside world is banished to the outside world. The next hour is mine – mine to share with the Buddha, the Dharma, and the Sangha. It’s always a peaceful and transformative moment.
The lighting of candles has symbolic importance in Buddhism, as it does in many faith systems. The light represents wisdom: it is through the light of wisdom that the darkness of ignorance that dwells in the mind can be driven away.
“There is not enough darkness in all the world to put out the light of even one small candle.” (Rev. Robert Alden)
In some traditions, the candles represent life. When the wax of the candle is good, and the wick is of sufficent quality, the candle is capable of receiving and carrying the wisdom of the flame.
It struck me a short while ago that some candles are easy to light, others are more difficult. New candles sometimes take a little extra encouragement to accept the flame. Perhaps that is the way that we human beings, who might be encountering Buddhism for the first time – maybe anxious and a bit confused – struggle to accept the wisdom of Buddha’s teaching. It’s OK to be skeptical. Buddha taught that healthy skepticism is preferable to blind faith. In the Kalama Sutra, Buddha advised:
When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.”
If I have difficulty lighting a candle, the thought never occurs to me to try to bully the candle into lighting. I have never felt it necessary to reach for a flame thrower. I simply take my time, I remain patient, but I am gently persistent. Eventually the candle takes the flame. This is one of the beautiful strengths of Buddhism, as I have experienced it. The Dharma has never been forced upon me. It has come to me with a kind and gentle touch. If I have been able to reflect any wisdom that is contained within the Buddha’s teaching, it is because the wisdom was brought to me with loving kindness.
Have you ever tried to light a candle outside on a windy day? It’s not easy. I have a friend who used to smoke cigarettes. He had a rare skill. I swear that he could light a cigarette in a hurricane! He would cup his hands around his lighter, protecting the flame from the wind and rain, and he would light up his smoke. He never failed.
The wind and rain of the storm outside makes it challenging for candles to accept the flame. The storm represents the anxieties, pains and worries that we all suffer in the outside world. The storm can prevent us from understanding the wisdom of Buddha’s teaching. But if we surround the candle with a paper lantern, or if we cup our hands around the candle’s wick as we are lighting it, the flame will ignite. I think of the “lantern” as being our Jodo Shinshu Buddhist Temple. Or, the “lantern” might be the peaceful protection of a mindful meditation. I think of the hands as being the hands of our ministers or senseis, carefully bringing the flame of Amida’s compassion and wisdom to us. And for those protections, I am always grateful.
And what happens at that moment when the candle’s wick takes the flame? To me, that moment is shinjin. It is the point at which all doubt is cast aside, and that we have faith that we are on the right spiritual path. From that moment forward, we can rest assured that we have been embraced by Amida Buddha’s infinite light and compassion, never to be forgotten.
The candles speak to me. Each has a voice. Listen deeply to hear their lessons. Every Sunday, I am happy that we can have a little conversation, in the peace and protection of our temple. They help me prepare to listen to the Dharma with the gentle guidance of our ministers.
Our Children, Our Future
“The children of those who like to read the scriptures and keep the teachings close to their heart are likely be become people who also cherish the Buddhist teachings. Those who have – even once – become interested in the Buddhist teachings, are also susceptible to the Dharma’s influence, even though they may sometimes appear to be occasionally absent minded.” -Rennyo Shonin
Every Sunday at service we reaffirm our trust in the Buddha, the Dharma (the Buddhist teaching), and the Sangha (our community), and we often think about how important our community is for a successful future for our Temple. However, there is one aspect of our community we rarely focus on, and when we do think about it, it often comes up in discussion as an afterthought. Our community is made up of various age groups and generations, and we tend to think about the Temple in terms of our Isseis, Niseis and Sanseis. But it is really our children who may well be our most important demographic within our Temple. They may well be our most important asset and investment as they are the window into our future.
Without a doubt, children can be difficult to manage, even put up with, at times. We may see them as noisy and messy, and they may get into things they should not…..but we must remind ourselves that they are going through the phase of learning – learning how to be responsible, how to be gentle, how to be considerate. It is our job to teach them. It is not just the parent’s job but also our duty as members of the church and members of the Temple community to teach them by our example. I have often heard adults say that they are concerned whether or not the children will grow up to still have any interest in Jodo Shinshu. What will happen to our beautiful Temple? What will the future look like? Especially when the kids that do come here are so, ahem, rambunctious?
It is true. The children who come to Otera are very energetic, but that is because they are comfortable here. They feel like they are among friends and family. And when they go into the Hondo for Kid’s Sangha Service, they listen attentively and place their hands together and say Namo Amida Butsu.
Think about your own experience. I recently came across something written in a journal by Rev. Kenryu Tsuji. Rev. Tsuji was the first minister in Toronto, and the journal entry was dated April 22, 1951. He wrote, “This year’s program turned out to be quite successful. Unfortunately the children were very noisy. There was a restlessness in the air…The children should be separated.” This gave me a good laugh…not because the children were misbehaving, but because given the date (1951) I am certain that many of those children who were misbehaving are active as leaders of our Temple today. In fact when I look at many of our members, I know their parents were (or continue to be) active at the Temple and brought their children.
We were all children once. Previous generations used to worry about us, but our Temple is still here. Our Buddhist faith is still here. As Rennyo so eloquently describes in his quotation, don’t worry. We are planting the seeds. Give them time and they will learn and they will come.
Children cannot behave like adults. However, what they become as adults is influenced by what they see and learn from us. Let us embrace our Kid’s Sangha and do whatever we can to help them grow as Jodo Shinshu Buddhists. Let us try to see beyond our own perspective and try to imagine things from their eyes and minds. Let us do all we can to ensure they want to come to our Temple. If you saw the world from a child’s eyes, would the Temple be an important part of your life?
Reverend Christina Yanko
The Middle Way of Body, Mind & Spirit
A wise friend said to me “ take good care of your body”, it is the only place that you will live”. So true and Siddartha who became the Buddha discovered this Truth for us after many years of ascetic practices where he almost died. He accepted food and drink and abandoned his fasting. Today we can practice the middle way by eating modest portions of healthy food, exercising regularly, and getting sufficient sleep each night.
I have been reading a great book by Richard Carson, Ph.D. called “Don’t sweat the Small Stuff….and it’s all small stuff.” He writes short passages where he describes “simple ways to keep the little things from taking over your life”. One passage goes like this: “ Whether it’s ten minutes of meditation or yoga, spending a little time in nature, or locking the bathroom door and taking a ten minute bath, quiet time to yourself is a vital part of life.” Like spending time alone, it helps to balance the noise and confusion that infiltrates much of our day.” For me, tai chi followed by my own service in front of my Obutsudan each day does the trick.
“Reflecting upon my imperfect self” is a phrase that we repeat at each Sunday service. The beauty of Jodo Shinshu Buddhism is that while we reflect on our imperfections we are accepted unconditionally by the boundless compassion of Amida Buddha. We try to develop loving kindness for ourselves in spite of these imperfections and we try to extend that loving kindness to others. It is this gradual transformation into kinder, gentler human beings that we see the compassion of Amida Buddha working. We only have to look at the the elders in our Temple ( I call them ‘Living Treasures’) to see this process happening.
Namo Amida Butsu, Namo Amida Butsu, Namo Amida Butsu
A Way of Living as a Nembutsu Follower
Buddhism began when Sakyamuni attained enlightenment and became a Buddha about 2500 years ago. In Japan, Buddhism was originally referred to as the Buddha Dharma. The Dharma here refers to the true reality of how the world is and the nature of humanity itself. It is the universal truth that transcends both space and time. The one who awakens to this truth is called a Buddha, and the teaching of the Buddha is the wisdom that teaches us how we can live, while dealing with many anxieties and sufferings we may experience in life.
Buddhism describes the true reality of this world and humanity using such phrases as ‘impermanence’ and ‘dependent origination.’ ‘Impermanence’ refers to the fact that everything changes moment by moment. On the other hand, ‘dependent origination’ explains that all things and phenomena are interconnected with one another, which bring about various causes and conditions that then give another set of causes and conditions and so on and so forth. Therefore, in this world we cannot find an unchanging and fixed ‘self.’
However, we are unaware of this reality and thus we try to find some unchanging and fixed entity we call the self. This mindset is the basis of our egocentric way of thinking in which we judge things whether they are beneficial to us or not, or whether we like something or not. As a result, we suffer when things do not turn out as we like and we become hostile to each other, thus confining ourselves to a bitter reality where we cannot truly be free. In Buddhism, this self-oriented tendency is expressed as ‘ignorance and blind passions,’ which are the very reason we are deprived of our liberty and bound to this world of suffering. Ignorance and blind passions are represented as greed, anger, and foolishness also known as the ‘three poisons.’
Shinran Shonin pursued religious practices for 20 years on Mount Hiei with the hope to attain enlightenment by conquering his blind passions. However, being aware of the depth of human desires which are irremovable by religious austerities, he descended Mount Hiei and under the guidance of Honen Shonin, finally encountered the salvific working of Amida Tathagata. Amida is the Buddha who not only wishes for but is actually working in accordance with the wish to save and guide to supreme enlightenment, all living beings who are in the midst of constant worries and distress. The Buddha’s Wish, or the Primal Vow, declares that Amida’s Great Compassion embraces us all as we are, as beings filled with selfish attachments and blind passions. However, even in encountering such all-inclusive salvific working, because of our own fathomlessly deep egocentric mindset and desires, we still cannot wholeheartedly entrust ourselves to the Buddha’s Great Compassion. How sad this truly is.
By listening to the Primal Vow and how it was established by Amida Tathagata, we are enabled to become conscious of our own ignorance and self-oriented inclinations, and through such awareness, we naturally become gentle in word and deed in our efforts of minimizing our egoistic way of thinking. For example, with regard to how we live our lives, we “learn to be content without wanting too much” and with regard to how we may treat others we “associate with people using gentle expressions and kind words.” Even though our efforts may pale in comparison to the Buddha’s Compassion, we are at least guided in the proper direction by the Buddha Dharma. Shinran Shonin clarifies this in his letters addressed to his followers, one of which states, “There was a time for each of you when you knew nothing of Amida’s Vow and did not say the Name of Amida Buddha, but now, guided by the compassionate means of Sakyamuni and Amida, you have begun to hear the Vow. Formerly you were intoxicated with thoughts of greed, anger, and foolishness, but since you have begun to hear the Buddha’s Vow you have gradually awakened from the drunkenness of ignorance, rejected the three poisons, and have come to prefer the medicine of Amida Buddha at all times.” This is a stern admonition we should humbly receive.
In today’s world, there is an endless list of difficult global issues that are directly related to the existence of humanity such as terrorist attacks, armed conflicts, widening economic gap, global warming, mishandling of nuclear waste, and violation of human rights through discrimination. Such are the result of our ignorance and blind passions in which we fail to see the true nature of ourselves. It is indeed true that we are imperfect with our selfish desires and cannot act in complete purity like the Buddha can. However, by trying to live according to the Buddha Dharma, let us make an effort to consider other peoples’ joy as our own, as well as other peoples’ suffering as our own. In this way, we can live to the best of our ability, aspiring to live up to the Buddha’s Wish.
I will endeavor to share Amida Tathagata’s Wisdom and Compassion through simple and clear language with as many people as possible regardless of nationality and ethnic background. Let us encourage everyone to act in accordance with the Buddha’s Wish in an effort to create a society in which everyone can live a spiritually fulfilled life. In the hopes of creating a joyous world, let us continue moving forward by putting these words into action and together walk on our path to the truth.
Monshu OHTANI Kojun
Jodo Shinshu Hongwanji-ha
Last night I read a news report that hundreds of people have illegally fled across the border into Canada, seeking refuge from the increasing discrimination and uncertainty of life on the margins in the United States. In the dead of winter, young children and their parents are trekking through snow and wind to reach us. Young men are losing all of their fingers to frostbite, are facing arrest and detention, desperate to achieve some sort of security in a chaotic world.
Meanwhile, we’re all aware of the terrible refugee crisis stemming from war and
violence in the Middle East. Millions of children, women, and men have been forced
from their homes and homelands, scattered across the world into situations of depravation and disorder. They have been met with hospitality and hate as they seek shelter in new lands. Ironically, many are slandered as terrorists or security risks when they are actually victims of violence, ethnocentrism, and religious fanaticism.
Paranoia around Muslims fleeing turmoil has been a fruitful resource for some politicians and media networks to exploit. It contributed directly to the election of Donald Trump in the United States, and he has tried to implement blatantly racist and religiously discriminatory policies. This is the context that has sent families into the snow, fearing America so much that they risk death and disfigurement to come to Canada.
I could just sit by and watch, or even turn away. I have a home, a healthy family, a good job, plenty of food, protection from crime, and I’m not a target of the government. No one can tell from looking at me that I’m an immigrant and a religious minority, and my skin tone, accent, choice of life partner, and other personal aspects aren’t issues for anyone in Canada. Right now, at least, life is giving me a pass.
But I’m not able to actually stay on the sidelines. I’m a Buddhist, and the Buddha will not let me ignore suffering. And there is something particularly poignant for me in encountering those displaced by war, often at the hands of dark-minded forces of their own country. Because we who practice Jodo Shinshu in North America all belong to a refugee church.
The Toronto Buddhist Church, like many in Canada and the United States, was literally founded by refugees. Torn from their homes by racist, paranoid attitudes during WWII, they were kept as prisoners by their own government in concentration camps and slave labour gangs. When the war ended the British Columbia government refused to readmit them, and people were forced East as internal refugees, amongst strangers thousands of kilometers from their homes, in a state of poverty and trauma. It is in this context that the temples in Toronto, Montreal, Chicago, and many other places were born. Here the profound impulse to seek refuge with the Buddha, Dharma, and Sangha took on an achingly literal reality.
For the past year and a half, Kristen and I have been sponsoring Syrian refugees through the local Unitarian church. Kristen is one of the primary organizers of the task force, in fact. We can’t help the millions of people in need, but we have been able to directly improve the lives of eight people, children and adults, with a new, welcoming home in Canada.
Shinran, in his hymns, counseled us all to “take refuge in Amida, the ultimate shelter.” As I place my foolish heart in the hands of the buddha, so too I seek to turn and do what I can to help others find refuge, in whatever form they need it. May our nation, temple, and neighbourhoods fulfill their original purposes and be places of shelter for all in need.
Professor Jeff Wilson,
Fragile: Handle with Care
By: John Skelton
“Is it true? Is it necessary? Is it kind?”
As you are reading this article, perhaps you are holding something in your hand: a tea cup, your favorite coffee mug, or maybe even a lovely glass of wine. As you savour your beverage of choice, have you ever paused to consider the many causes and conditions that converged at just the right time, in just the right quantities, with just the right design, guided with just the right craftsmanship, in order to bring that cup or glass into your hand?
I teach industrial engineering at a private college here in Toronto. During their time with me, many students are amazed to discover just how complex that set of production activities is, mostly unseen and underappreciated, that works to bring that cup or glass into your hands.
Consider the wine glass. How is it made?
Craftsmen begin with a very pure type of sand, called “silica sand.” Adding a little nickel oxide helps the silica sand to melt. Other chemical compounds are added to the dry sand mixture, including lead oxide. These additives make the crystal soft and to help the finished crystal to sparkle in the light.
The dry compound is then compressed into pellets and sent into a furnace for 18 hours to melt. To the melt is added recycled broken glass called “cullet” to smooth the melted material. A craftsman called a blower then collects some of the melt onto a long tube made of tempered stainless steel.
The craftsman proceeds to engage in a lengthy, careful, repetitive sequence of rotating, blowing, and re-heating the molten crystal until it begins to take shape. Various wooden and steel tools and moulds are used to gradually refine the bowl’s shape.
Another craftsman called a “stemmer” affixes a separate blob of glass to the bowl, and shapes the stem without the benefit of a mould. These processes require great skill and patience. Eventually, the stem is strong enough to have a foot attached, which again is shaped through rotation and application of proper tools and techniques.
The semi-finished wine glass is then put into a kiln for further heat treatment, then cooled. It is now time for the stem to be cut. Another skilled craftsman called a “cutter” plans a pattern, etches the pattern into the glass, and finally polishes the wine stem. Cutters spend years in training and in apprenticeships to learn the skills necessary to adorn the smooth leaded crystal with designs.
The result of this long process, which needs to be seen to really appreciate it, is a beautiful drinking glass that anyone would be proud to own.
Now, imagine that as you are reading this article – wondering whatever this has to do with Buddhism – your attention is distracted. In a thoughtless moment, your finger slips off the glass, and it tumbles out of your hand. You see it, but it is too late to react. The glass falls, seemingly in slow motion, from your hand. You pray that it will somehow miraculously bounce from the floor unharmed. It happens sometimes. But this time, you watch helplessly as it smashes to bits on the floor.
It is understandable that you might be upset. After all, crystal of this quality is expensive. It might have been your favorite glass. You can try to repair it, but even if you are successful, the glass is never quite the same. And the condition of the glass might well be beyond repair. Perhaps it is a family heirloom, now lost to the sands of time because of a clumsy moment.
Buddha loved to tell stories. This story might illustrate the truth of impermanence: that no object lasts forever in its original form. The glass, one might say, was smashed into pieces before you ever touched it. It is in the glass’ nature to be broken. It is its karma. Just as the glass was formed from the sand, it returns to the sand. “Ashes to ashes, dust to dust,” as a Christian Minister would say.
The story might teach us about the problem of attachment. When we drop the glass, we are upset. We might be angry with ourselves. We might scold or lash out at the person who distracted us in the first place. We were attached to the object. We thought we owned it. It was pretty. It was a favorite. It was an heirloom. And yet, we need to acknowledge that we will be separated from those things that we treasure, eventually, one way or the other. We need to treat such events with equanimity. In truth, we own nothing. We are all part of an infinite, interconnected, ever-changing One.
Let me propose another theme.
In Buddha’s Noble Eightfold Path, we encounter the third principle of “Right Speech.” This is also one of the Five Precepts, so we know that he attached a very special urgency to this issue. Buddha defined Right Speech by saying:
“And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: This, monks, is called right speech.” (Magga-vibhanga Sutta),
Buddha advised that there are five keys to Right Speech:
“It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.”(Vacca Sutta)
He taught us as well about the dangers of lying:
“The person who lies, who transgress in this one thing, transcending concern for the world beyond: there is no evil he might not do.” (Itivuttaka 1.25)
And he asked that we speak only words that do no harm:
“One should speak only that word by which one would not torment oneself nor harm others. That word is indeed well spoken.
“One should speak only pleasant words, words which are acceptable (to others). What one speaks without bringing evils to others is pleasant.”(Vangisa)
Indeed, there is an old proverb which says, “The tongue is like a sharp knife that kills without drawing blood.”
Most of us do not understand what was required to make the crystal wine stem. Only the glass itself knows what it took to make it. Its raw material was mixed up, burned, melted, and pounded, rotated and scratched, before it came to you in the form of a glass. Its purpose was only to serve you and to make you smile. And then, while in your custody and care, the glass was broken.
The glass, on the other hand, does not understand what it takes to make a human being. Only we humans truly appreciate that. Each of us has lived through the production process. Only we know the pain, suffering, struggle and pleasure that it took to bring each of us to this moment in our lives. Each of us has our own unique mosaic of life, which is our karma. Indeed, at Sunday services, we are often told,
“How rare and wondrous it is to be born into human life, and now I live it.”
What damage, then, can thoughtless speech do to a human being? What if we accuse another person of doing something that they did not do? What if we shame another person in public? What if we scold another person in anger? Like the glass that is broken by the careless movement of a finger, might we not risk breaking a decent person with careless speech? And if we do, have we not undone much of that rare and wondrous craftsmanship that conspired to bring that person before us?
Harmful speech might be intentional, or simply the result of recklessness, carelessness, or it might even be utterly unintentional. Does the motive really matter?
Once said, harmful speech cannot be un-said. Human beings can be a very resilient lot, and we can bounce back from a verbal attack just as a dropped glass can bounce off the floor. Others who are more sensitive can be hurt, or even broken. Sometimes, even the strong among us can suffer when the wrong words are used at the wrong time. We are fragile, and we need to be handled with care.
As humans, we are imperfect. So what are we to do if and when we stray from Right Speech? A sincere and prompt apology is a necessary first step to repairing the damage. It might be appropriate to make amends for damage done. We must take care not to repeat the same mistake again.
But it is always best to avoid making the mistake in the first place. Before we speak, it is always wise to ask three fundamental questions about what we are about to say: “Is it true? Is it necessary? Is it Kind?”
Because sometimes, the person who stands before you, who worked so hard, and endured so much pain, simply to make you smile – like the broken wine glass that has been repaired – might never have quite the same sparkle again.
Namu Amida Butsu.
(Guiding Light Editor’s note: Larry Wakisaka was elected to be our next TBC President at the TBC AGM on Jan. 22, 2016)
First, I’d like to offer my personal thanks and gratitude to Roy Kusano for all his efforts and
his generous care and concern of the Temple during his four years as TBC President. This
feeling of gratitude and appreciation is also extended to our Ministers, to our Ministerial
Assistants, our Dharma Lay Leaders, all the TBC Board Directors and Advisors, members
of the Management Committee, Pamela and Dianne in our office and also to all our many volunteers … all without whom our Temple would not be able to operate properly to serve our congregation, Temple and greater community so effectively. Thank you all so much!
As the incoming TBC President, I look forward to the opportunity to get to know so many more wonderful people … to get to know each of you to discover what makes you tick, to find out what you want to achieve, to know what you are searching for and to see how we can help each other to grow and to attain our Temple and personal goals together with mutual respect, compassion, dignity, a sense of gratitude and with harmony and grace.
Our Temple is in a transitional period. Many of our dedicated Members have entered the Pure Land. Many of our Members are feeling the effects of age. However, please remember that we have an extremely rich legacy from which we can learn, draw and build from. We also still have many of our elder statesmen in our Temple still valuably with us to continue to assist us with their wisdom, guidance and rich experience. We also have the vibrant interest, curiosity and energy of many new Temple Members and Supporters who we can encourage to become more a part of the fabric of our Temple Family going forward into the future. Most importantly, as always, we will continue to have the Dharma.
I have seen and experienced what makes our Temple such a special place and to be the wonderful sanctuary that it is for us today. I hope to continue to encourage everyone to work together as a cohesive team. I would like to promote the merits of everyone exhibiting a mutual respect for each other, a sense of gratitude for what- ever we are fortunate to have, to share with compassion whatever we can offer to others and, above all else, to explore and to be proud to walk the Path of the Dharma Teachings together and to gladly share this with many others in the greater and worldwide communities. I will work earnestly together with our new temple admin- istration team to achieve our Temple goals.
Thank you for your trust in me to lead and encourage our Temple Congregation to continue to make our Tem- ple a wonderful place for all of us to be grateful for.
With Gratitude and in Gassho,
Happy New Year everyone! Akemashite Omedetou Gozaimasu! I hope you have all enjoyed your December holidays and were able to bring in the New Year with peace and joy!
Every year comes with new experiences, and each with their unique challenges. These
challenges are sometimes fun, sometimes unpleasant, but always an opportunity for us to reflect and learn. Each moment carries something we can consider and use to move forward. So whether 2016 was difficult for you or if it was a complete joy, please give yourself the gift of reflection. It will help you in the upcoming year to appreciate all of the things to be faced in 2017.
I recently had a discussion with someone about how strongly our words can impact others. It only takes one negative statement and the right circumstances to cause others to feel upset. Think through your own memories and remember how deeply one statement another person said to you affected you for the rest of your life. The power our words have is very profound.
How often do you carefully think through what you are going to say before you speak? So often we speak without giving any thought at all, never realizing how our words might influence the individual we are speaking to. In all likelihood no harm was intended. Have you ever received a Text Message or Email that initially you took as negative, but then later found out it was not meant to be that way? This is a common occurrence in type- written material because the words lack inflection and emphasis. However, it can also occur in everyday conversation.
The other day my husband cleaned the house and he did such a lovely job. I was so happy! However, I was busy with an urgent work matter and had to go rushing out the door. As I was rushing out I said “Oh and thank you for cleaning up.” I said “thank you” but I said it when I was thinking of something else so it lacked the enthusiasm that I felt. As a result he felt like I did not really care too much about the time and effort he put in to make everything look nice and neat. Why would he feel compelled to clean if it is not appreciated?
Our words can hurt, but our words can also elevate. Koshi Ohtani Sama wrote “…a word of greeting has the role of gently pushing open the gate surrounding your heart.” If that is the strength a kind greeting has, think of the strength a supportive and gracious word has on others.
I want to wish all of you a beautiful and joyous New Year. I look forward to walking the Nembutsu path together with you in 2017, and I hope everyone gives and receives the kind words they deserve.
Lastly, but most importantly, I want to express my sincere gratitude to everyone for all of your hard work and dedication for the past year. 2016 began with me having tremendous difficulties, but ended better than I could have imagined. This is due to all of your kindness, consideration, and for helping me and the temple through trying times. May the strength of our community continue to flourish and grow in the upcoming years.
Rev. Christina Yanko
灯TŌ – Light』
It is always a great joy to welcome the New Year.
Thank you very much for supporting our Temple this past year and for continuing to support the Temple in 2017. In April we are hosting the Annual General Meeting for all of the various temples of the Jodo Shinshu Buddhist Temples of Canada, so once again we will be required to rely on your assistance.
This past year our main temple Nishi-Hongwanji has been holding “DENTO HOKOKU
services (伝灯奉告法要)” in Kyoto Japan. The service is only done when there is a generational change for the head of our sect of Buddhism, the Gomonshu.
Dento(伝灯) means handing down orally or inheriting the true teaching of Shinran Shonin and Shakyamuni Buddha.
Today I chose to use the Kanji character “灯(TŌ)” from “Dento Hokoku” as the title for this article. 灯(TŌ)’s original meaning is “light”. The light that shines from Buddha illuminates the Buddha’s Wisdom and Compassion.
The light dispels the darkness of ignorance;
The “darkness of ignorance” is when we are mistrustful of Amida-Buddha’s Wisdom. According to the above wasan written by Shinran Shonin, Amida’s light of wisdom breaks through our ignorance and worldly desires.
The Tannisho states:
is, if I knew good as thoroughly and completely as the Tathagata. And I could say I know what evil is, if I knew
evil as thoroughly and completely as the Tathagata.
Nembutsu is true, real and sincere”. (Tannisho, Rennyo Shonin)
Most people create distinctions in their own minds and then believe them to be true, untrue, good or bad. We make these distinctions even though we do not possess the Tathagata’s or Buddha’s Wisdom of Compassion.
Teaching of Shinran tells us only the Nembutsu is true, real and sincere. The Nembutsu is “Namo-Amida-Butsu” that shows respect and appreciation to Amida-Buddha. Amida-Buddha accepts us just as we are. There is no distinction in Amida’s Compassion, because Amida’s light(灯) dispels the darkness of ignorance; Thus Amida is called “Buddha of the Light of Wisdom.”
The DENTO HOKOKU Service (伝灯奉告法要) does not just announce to us the change of the Gomonshu. It informs Shinran and Shakyamuni that the teachings about Amida-Buddha are being passed to a new generation. Amida Buddha’s Wisdom and Compassion was so profound that it was passed down through many different periods in history. Let’s all work together to ensure we make it available for many more to come.
STORIES FROM THE PRESIDENT – Roy Kusano
This is it. I’ve been informed by our Esteemed Editor that this will be my last story for the Guiding Light. So I have to make my final words count. No more rambling to fill space. No more silly stuff. Oh, what to say…?
2016 was memorable to be sure. We lost a minister, we gained a minister. We said
goodbye to some precious members and friends. Some became older and more frail. Others were felled by illness. Yet our Temple calendar was busier than ever, and the volunteers, veterans and newbies, delivered better than ever.
Then, at the end of the year, something happened to me at the Temple service last Sunday December 18. The second last service of 2016. It turned out to be Bodhi Day, the service to observe the day when Shakyamuni Buddha became enlightened. I’m sure there is a lot more to the story than that, and most of you know it. I didn’t know that when I went to Otera that day but it turned out to be one of my best Sundays of 2016.
Rev. Yoshi, more irrepressible by the week, declared that it was a Special Day. Why was it a Special Day? “Because” he said, “Rev. Christina and I (Rev. Yoshi) are both here!” Well, that in itself is a very Special Day, for sure. But there was more. For a Bodhi Day, the Hondo was hardly packed. Maybe a couple of dozen in the congregation. Most times I prefer it like that. In a selfish way, it feels as if the Hondo is my private sanctuary; the ministers are talking to me and not to an audience.
But Bodhi Day was much more special than that. With so few in the Hondo, for the first time I picked a seat in the row right in front of a couple of l-o-n-g-time members. Brother (89) and sister (88) sitting side-by-side. I listened to them chant. I listened to them sing the gatha. I listened to them recite the Nembutsu. I could not bring myself to utter a word for the duration of the service because I wanted to absorb every sensation. I was completely enveloped by their sibling presence. They were totally embracing the Buddha and the Dharma that morning. How absolutely beautiful and innocent and pure this was. As a wretched bonbu, I have no hope that I will ever get to the Pure Land, but that morning, I came as close to the brilliant light as I ever will. Thank you, thank you, thank you.
It was the best ending to my four years here that I could possibly have wished for. Those two members represented all that is good and hopeful about the Temple and its members and supporters. Feeling the strength of their devotion I feel most assured about the future of the Temple, its ministers and its members. I wish all of our readers the very best of health and happiness for the New Year and many, many years beyond. At the same time, I ask you to continue to help our Toronto Buddhist Church and our ministers grow the Dharma throughout our community. I’ll be seeing you…
The Value of Failure
Watching Canadian and American political contests over the past couple of years, I’ve been struck by how many candidates feel they must deflect any suggestion that they may have made wrong choices. I encounter similar people at work sometimes too: people who believe that any conflict is solely the other person’s fault, and who can’t admit to anything less than perfection. Such behaviors are rooted in a need to assert and protect the ego at all times and at all costs.
I do this sort of thing too—ego-defense is a mighty hard habit to kick. But the truth is, I’ve learned far more from my failures than my successes. From the point of view of Shin Buddhism, making mistakes and being imperfect are more than just disappointments to be avoided or covered up—they are the defining characteristics of unawakened, foolish beings like myself. In order to make any progress, a person like me needs to abandon the narcissistic pursuit of success and understand who and what I am. Reflecting inward, discovering the limits of my abilities and the many ways that I bring suffering to myself and others, is a humbling process. It provokes a deep sense of skepticism about the competency of the self, and a realization that the self-centered ego isn’t really something worth defending so zealously.
When we truly see that imperfection is who we are, apologizing and accepting responsibility for mistakes becomes much easier (easier, I said—I can’t say it becomes actually easy!). If you understand that you’re an ignorant being, not a buddha, you can accept that your missteps are going to pile up the further you go. And once you’ve become skeptical of the self, room begins to open up for a broader perspective. What do we find? That thankfully, we don’t have to do it all ourselves. In fact, we can’t.
That’s not bad news, it’s a relief. When we fail on our own, we can discover how to turn to others for support as we walk together. In Pure Land Buddhism, we rely on tariki as we pursue the Dharma. We translate tariki as “other power,” and remind ourselves that power-beyond-self, embodied by the infinitely compassionate Amida Buddha, is ceaselessly supporting us and drawing us toward liberation.
Back in the 1990s, Hillary Clinton introduced North America to the African saying that it takes a village to raise a child. I’ve long felt that in a similar way, it takes a village to produce a buddha. Awakening is not something we gain for ourselves simply through our own actions, it’s something that we receive from the support and training of all those around us. Only in the coming together of all the necessary causes and conditions—from the presence of the sun and rain, to the help of Dharma-friends, to the many strangers and creatures who make our lives possible—can we make any progress at all, let alone complete the path to awakening.
When we turn from asserting the self to sensing the ever-present role of others in our lives and liberation, the heart swells and gratitude rises up. In the Shin tradition we express this gratitude by saying “Namo Amida Butsu,”—“Thank you, Buddha of Limitless Wisdom and Compassion.” Looking back then, we may see that failure is the first step to humility, to gratitude, to compassion and wisdom. But none of it’s possible if we can’t accept our shortcomings.
By Jeff Wilson
WHEN WE CALL AMIDA’S NAME
We are almost at the end of 2016.
For me it was a very big year, leaving Japan to live in Canada. But right away I was able to meet many new people in Canada.
How about you? Maybe you were also able to meet new people this past year. But some people had to say good bye to someone they loved this year. This year has not only good memories but also some sad memories.
In my work, I have had a lot of opportunities to pay my last respects to someone at their funeral service. Whenever I performed a funeral service, I felt sad. It made me even sadder when I met a family at a consultation for a funeral service for a beloved person. At a consultation, I usually ask the family about a deceased’s character or personality. On occasion a family has told me with a smiling face that the father was stubborn or the mother was strict. However the family will tell me with tears in their eyes that their parent, despite being strict, always gave them tender love.
Whenever I heard their stories I felt that as a minister I was sharing an important time with the family.
On one occasion a son said to me that he could not meet his parents anymore. I told him that this was not true. A deceased person who has encountered Amida-Buddha’s vows becomes a Buddha in the Pure Land.
Every time we say Namo-Amida-Butsu we are together with our loved ones. When we call Amida Buddha’s name we are all universally embraced with Amida’s deep wisdom and compassion.
Rev. Yoshimichi Ouchi
This past month I was confronted with a very curious aspect of human development called “identity”. My four-year old son started Junior Kindergarten and right away developed a very interesting way of seeing difference. He does not identify with visual differences, in that he does not distinguish skin colour or what we would typically classify as race. Instead
he sees difference in language. People either do or do not speak the same as we do. This is all the more interesting because he also believed he was part Japanese because he knows some Japanese words. According to my son if you can say “itadakimasu” you are Japanese.
With some delicacy my husband and I tried to explain that we are not Japanese, but that many of the members of the Temple are Japanese and Japanese Canadian. We explained our temple members are not together because we are Japanese, but because we are Buddhist. As it so happens, shortly after this discussion we were driving by the Temple and someone was outside cutting the grass. “Is that one of our Buddhists?” he asked. “Yes he is a Buddhist like we are.” I replied happily.
Of course as all parents do, I worry about what being a Buddhist will mean for him when he is older, and I recently heard a talk that increased this concern. In short, this was a discussion about the difference between “Heritage Buddhists” and “Convert Buddhists”. Essentially, Heritage Buddhism is the Buddhism that was brought to North America by people who immigrated here, and Convert Buddhism was brought to North America by the Theosophical Society and westerners who travelled to Asia and brought back a desire to meditate. Two distinct streams. One is a cultural “heritage” while the other one seems more aligned with self- exploration and curiosity. Heritage implies a sort of ownership while the Convert appears to be a kind of interloper. I worry this kind of terminological distinction does not bring people together, but pushes people apart.
I worry that if people persist in using this kind of terminology will I be raising my son in a tradition where some people will think he does not fully belong anywhere? Or will our children see beyond race and labels and allow their common beliefs to shape our community and a common identity? When he gets older and ventures beyond our temple will people still see him only as ‘the white guy’ and ask him questions that I get asked today when I am outside the walls of our Temple? “Why aren’t you Christian?” “Did you become Buddhist because you are obsessed with Japan?” (My favorite was when a lady from Japan visiting Canada scolded me because I became a minister in a Japanese religion rather than a white one, but that is another story) Or will the strength of the Nembutsu teaching and its ability to transcend borders eventually prevail and become the norm for us all?
Our Temple is very fortunate. We are located in what is often referred to as the most culturally diverse city in the world. Toronto has over 200 ethnic groups. We are used to seeing diversity. It is our way of life. When someone from any given background walks through our doors they are welcomed with open arms. If someone wants to learn about Buddhism, we want to teach him or her. All people are different and those differences make us beautiful. We do not have different kinds of Buddhists. We have different kinds of people who come together proudly to practice Nembutsu as one.
It is easy for us to see difference and to focus on the differences alone. However, acknowledging difference but then finding common ground is how bridges are built and communities grow.
Seeking Enlightenment Quickly
From January to April each year on the last Sunday of each month we meet for “Let’s Talk Dharma”. It is an open ended discussion group with little formality. We have been lately starting with Reverend Ulrich’s “Loving Kindness Meditation”. It seems to generate lots of discussion.
Within this LTD group there are several who express frustration at not being able to attain enlightenment quickly. After all they say, that is the goal of being Buddhist, isn’t it?
Hmmm, let me pause here dear reader and let us contemplate that statement “ to attain enlightenment quickly”.
Enlightenment, that is what Prince Siddhartha who became the original Buddha, Shakyamuni, attained after many years of struggle, of trial and error. His story is well known to you so I shall not repeat it here. Let us just say he did not attain enlightenment quickly or easily. He endured years of ascetic practice before he found the ‘middle way” which led him to enlightenment.
Shakyamuni Buddha also prophesized that the Dharma, as practiced by him, would go through three stages, as form (where those of his time could hear the Dharma directly from him), in it’s last stage and when it has become extinct. Dear reader, we are in that stage of dharma (as practiced by Shakyamuni Buddha) that has become extinct.
Shinran Shonin, the founder of Jodo Shinshu Buddhism like us was also born in the age of Dharma as extinct (as practiced by Shakyamuni Buddha). He also struggled mightily on Mt Hei, the seat of Tendai Buddhism. After twenty years he left Mt. Hei, totally disillusioned. Then he encountered Honen Shonin, his Teacher.
(From The Jodo Shinshu Seiten, BCA, page 161 to 162)
“Previously on Mt. Hei, Shinran had practiced the Nembutsu as one of the four Samadhis in Tendai (Buddhism) ……but Honen’s Nembutsu sounded quite different to him and, in fact, was. The Nembutsu Shinran practiced on Mt. Hei was entirely based on his (own) will and effort…..Honen reversed this mental attitude. He taught Shinran the Nembutsu based on Amida’s (48) original vows and supported by His ( Amida’s) Will.
Shinran faced a new wall, this new wall was how to comply with Amida’s Will by giving up his self effort.”
So back to our LTD members and their frustration at not attaining enlightenment quickly. Prince Siddhartha struggled for years through many difficult practices before he became Shakyamuni Buddha. Shinran Shonin spent twenty years on Mt. Hei practicing Tendai Buddhism before he abandoned those practices to encounter his Teacher Honin Shonin’s Nembutsu practice.
So to my dear frustrated LTD members, do not despair; do not give up hope. Keep in mind the struggles of Prince Siddhartha and Shinran. Persevere (by letting go of your self effort) and let the compassion of Amida Buddha come to you through the Nembutsu and Amida’s 48 vows that it embodies.
Namo Amida Butsu, Namo Amida Butsu, Namo Amida Butsu
Dennis Madokoro, Minister Assistant
Stories from the President – Colours
Recently, young Yoshi-sensei delivered an interesting discourse about colours. He said in effect that he wore a different “colour” depending on his social or professional circumstance at any particular time. When he hung around with his buddies at the pub, he wore a cool, laid
-back colour. When he went shopping at the supermarket, it was whatever colour he happened to be wearing, because there was little chance that he would be recognized. When he had an audience with the Bishop or attended an important meeting, he changed to a conservative, professional colour. His colour metaphor made this dubious but universal tendency very vivid and made me reflect why we act this way.
For sure, we all wear a different colour for every different situation we find ourselves in each day. It may be instinctive, but in fact we are really conscious of it. So much so, that consultants charge hefty fees to tell us how to dress and behave for job interviews. Love life coaches teach us how to wow a first date – what to say, what to wear, even what to eat. The uniform for Bay Street power brokers today has changed from the three-piece suit with a pocket watch and chain and Gucci loafers of 40 years ago to a painfully tight dark suit by Alfalfa paired with Size 18, pointed, lace-ups. (Obviously men’s feet have grown since 40 years ago.) I’m now too old and feeble in every way to care much about how today’s woman dresses to impress, although I have noticed that the majority of Bloor/Bay shoppers dress as if they are about to walk the red carpet at TIFF.
Awareness of “colours” is sadly essential to survive today. To be un-colour-savvy can be disastrous as we all know. I will never ever forget the abuse and ridicule I suffered on my first work trip to Tokyo (very Japanese then) in 1972. I was one of them, I thought. I had no idea that a light brown, wide-lapel suit with brown ankle boots and shoulder-length hair would single me out, especially in black suit, shiny black oxford Marunouchi. And then, my Canadian-Kagoshima-ben really upset them. There is a reason why my daughters do not have Japanese middle names and why despite many return trips I did not introduce my wife to Japan until more than 30 years later.
And then there was THE INCIDENT. There was a time whenever I was a little down that I went shopping. So it was that day. I went to a famous menswear shop and tried on a pair of ridiculously expensive pants. But as I turned this way and that way in front of the mirror, the pants just didn’t feel right. The mature-ish sales lady with an intimidating accent (why do mature-ish ladies with intimidating accents sell ridiculously expensive men’s pants anyway?) pondered my posing for a little while, chin resting in hand. Finally, she reached a verdict. The problem, she decreed without a hint of pity, was that no pants would ever look good on me because I had no butt. NO WHAT? NO BUTT? I never ever think about my nether region. How can I ever see back there? Why should I care? But, I started to sweat and fret when it hit me that even though I never bothered to check out my posterior, maybe others did. Over all these years, how many thousands, maybe millions, have walked behind me on a crowded street and snickered to one another: “The poor guy’s got no butt.” Shamed, deflated, the defeat lingered. I recalled the early 80’s, when Jesse Barfield, one of the most revered Blue Jays of all time patrolled right field at Exhibition Stadium. According to many women in the know (there are so many in the know), he was the most exciting batter ever to step into the batter’s box. They would swoon shamelessly every time he leaned into the plate to ready himself for a mighty swing, or even the most timid of bunts. If there was a statistic
for best batter’s butt in baseball (there are so many new stats now) he would easily own the Best Batter’s Butt (BBB) in Major League history. Today he remains the gold standard. So after decades of sad and sagging neglect I discovered in one terribly rude moment that the one area that women and many men coveted so much was the one area where I had a very visible vacancy. Oh, how could I face anyone. I thought briefly about walking backwards on bustling downtown streets (think moon walk) so people behind me couldn’t see my glaring deficiency. But I decided people would notice me even more if I walked backwards in front of them for more than 30 seconds, and worse, they might turn mean and not bother to warn me that I was moon walking through a red light.
So why are we so neurotic about the way we present ourselves? Surely it’s not because it’s wired into our DNA. In each case, we dress, behave and talk, I think, in a certain way in each different circumstance because we feel that we want, maybe even need, to be accepted by someone or to impress someone. Are we convinced that others around us have a certain expectation of us? After all, a hermit who lives all alone in a cave has no need for a change of clothes, never mind a can of Old Spice. The way we think others see us dictates how we see and feel about ourselves.
One of the great Buddhist mantras is: “Come as you are.” Do we really believe that to the extent that we follow it? Bishop Kodo Umezu, Bishop of Buddhist Churches of America, recently reminded us of Shinran Shonin’s thoughts about how each of us is seen by the Buddha:
‘In reflecting on the ocean of great shinjin (the Buddha’s mind and heart), I realize that there is no discrimination between noble and humble or black-robed monks and white-clothed laity, no differentiation between man and woman, old and young.” (Collected works of Shinran, p. 107)
Even though it comes straight from the pen of the great Shinran Shonin do we really subscribe to it? When we see others, so many of us ignorantly and instinctively colour everyone else as black or brown or yellow or white, or woman or man, or Muslim or Christian or Jewish or Buddhist, or liberal or conservative, or rich or poor, or successful or failed, or smart or stupid. Or we colour someone either as a foreigner or as one of us depending whether he or she speaks a language which is familiar enough to us. Having experienced this ourselves we try so hard to conform to what we believe to be the accepted “colour”. If we are unable to wear the right colour, there is a good chance that we will suffer some rejection, whether subtle or overt. Terribly sad.
Yoshi-sensei’s lesson too was that before Amida Buddha we are always just what we are. We don’t need to try so hard to change or disguise what we are. And everyone is perfectly acceptable just as he or she is. So let’s everyone, when we are at the Temple or away from the Temple, accept others in the same way that Amida Buddha accepts us. I think he is saying that sometimes it’s ok to be colour-blind.
When new people visit our temple I often give them a tour of the building. I explain some of the more subtle details of its construction such as the glass above the front door and the framing of the door and how it is representative of the traditional Japanese gates or torii, the way the tiles are laid in a way that leads you “in,” and how the glass wall in the lobby was built in a way that your eyes are drawn upwards to see the hanging scroll. There are so many beautiful aspects in our temple. We are truly fortunate to have such a precious space to gather.
One element our visitors often find compelling is inside our Hondo. Inside the Hondo every natural line leads towards Amida Buddha. The hardwood is laid pointing towards the Buddha. The grains on the walls all lead towards the Buddha. Everything is constructed in a way that brings it all together at this point. The statue of Amida Buddha is the focal point. This has always been the way I perceived it, and this was how I described it. That is, until recently.
Focusing on the statue in our Naijin (altar area) has been a regular practice for me. I would bring myself to sit in the Hondo when I felt sad, scared, inadequate etc. I would look up at Amida Buddha and talk to him like a friend. It was very comforting. However, I came to realize that I was not noticing his response. His response was all around me, but I was too focused on my own perspective to notice.
One day it occurred to me that rather than thinking about how everything leads towards the Buddha, perhaps everything is emanating from the Buddha. It is a fairly simple consideration, but philosophically it created some major adjustments for me. I always saw the rays of light emanating from the Buddha, but still there was something inside I was hanging on to that was bringing my focus in rather than out. The woodgrain can also be seen as an extension of these rays of light.
The Buddhist teachings are meant to help us manage our lives. They are meant to teach us to treat ourselves with compassion and share that compassion with others, and there is always something to have gratitude for. These teachings can leave the Hondo with every person who enters once we realize there is more than just our own perspective that are influential.
The next time you are inside our Hondo, please look around you and notice the small detail of the lines in the grains of wood. It is a small detail, but within this detail you can almost feel the embrace. The embrace reminds you to take this comfort and share it with others to the best of your ability.
The previous Gomonshu Koshin Ohtani said, “When Amida Buddha shines upon me and all the rest of life, we are linked together as lives saved by that light. All things on earth, all things in the universe, are in the fold of this great life-force linking us all together.”
“Come As You Are” *
An Interview with Ron Shimizu
Q: What brought you to Temple?
In short – my wife and kids led me to the Temple.
Q: How was that?
Edy and I met during the 1977 Japanese Canadian Centennial in which we were both involved due to our interest in the Japanese community and I suppose our heritage. So when we found ourselves as parents with a couple of kids in the early 1980s we wanted them to know other Japanese Canadians (other than relatives) and have a sense of community. The old TBC was close to where we lived back then so Edy decided to take Aja and Tomo there, but she found only a few children there at the time. Kunio Suyama told Edy if she promised to bring the kids there every Sunday he would see the kindergarten re-open. So Aja and Tomo were duly brought to the Temple on Sundays and they were joined by Alana and Brendan Wyatt and later others. I must admit that I was not a regular temple visitor in those early years at all. I slept in on Sundays or was too busy fixing up our old house. As the kids continued to go Dharma school and Edy volunteered as all Dharma school parents did, I found myself getting more involved.
Q: What made you stay with the temple?
It was and is the people at the temple. Helping out with kids outings, Camp Lumbini, Hoonko, Family Banquet, Bazaar and Mochi Tsuki were all events through which I found friendship and fellowship . The ministers through the years – Rev Fujikawa, Rev Grant, Doreen Sensei, Rev Masa, Rev Kikuchi, Rev Tomo, Rev Makino and today Rev Christina and everyone else I met at the temple were really friendly and welcoming. It wasn’t too long before I found myself in the TBC Sangha, my first real experience with a longstanding temple organization. Here I learned about Temple history from Sangha members who were with the temple from the 1950s. I found their dedication to the temple, its ministers and the congregation really impressive. My involvement sort of grew from there with a stint on the old TBC board, on the New Temple Building Committee and the Education/ LDC committee.
Q: What role does Buddhism play in your life and involvement with the temple?
I worked in the environmental protection field for over 35 years. I found the basic tenets of Buddhism underpinned a modern environmental perspective. To me these values are:
Seeing things as they are;
Recognizing the limits of a self centred view of and approach to life;
Recognizing the connectedness of phenomena – that everything is related to everything else; Realizing that change is constant and everything is impermanent;
Recognizing a Oneness of it all and;
Being compassionate for all living things and having a sense of gratitude for life.
I believe that carrying these values into personal and societal decisions and actions will hold all of us in good stead and make the planet a better place. I view the temple as a repository of those values – so when I sing the Tisarana – I am reminding myself of those values and replenishing my faith in them.
* From a poem in Taitetsu Unno’s book Bits of Rubble Turn To Gold.
Dharma message from our new Minister, Yoshimichi Ouchi.
Hello, my name is Yoshimichi Ouchi.
I’m came here (to Toronto Buddhist Church) on the 15th of April. I was born in Oita prefecture on Kyushu Island. I spent 6 years in Shiga, Kyoto and Osaka prefectures studying Buddhism after graduating high school. During that time, I worked at a temple in Osaka prefecture for 2 years. That temple was on the outskirts of Osaka city. There were many rice fields around the temple. One day, when I finished a memorial service, I said to one member who owned a rice field… “Today it’s raining, and it is so cold, it’s not a good day, is it?” He said to me “Today is a good day, because my rice field needs rain to grow!!” I thought Oh, it’s true… because, the farmer needs rice, the rice needs rain.
I saw him a month later, and again it was raining, I said to him… “Today is a good day because your rice field will grow very well!!” But, this time he said to me “No, today is not a good day, because I had planned on harvesting my rice.” One day he thought rain was good, but the next rain was bad.
So today I would like to talk about EGOCENTRICITY, about only thinking of oneself. When we only focus on ourselves, we create distinctions between right and wrong, myself and others. The Sutra said, in the sky there is no distinction for east and west; people create the distinctions out of their own minds and then believe them to be true.
For example, one old man said “young kids are bad, because they don’t know anything!!!” But 3 days later he said “I want to be younger, because I cannot remember anything!!!” On the other hand, one young guy said: “Today I’m so happy, to live is amazing!!!!” But 3days later he said “oh… Today I want to die… I’m so tired of life…”
We can change our minds very quickly and easily, but there are things we cannot change, like the weather, age and life. Think about when you say something about me to someone else, for example; Rev. Ouchi is good or bad. When you say this, please do not forget 3 words. These words are “just for me”. “Rev. Ouchi is good just for me” or “Rev. Ouchi is bad just for me” People often talk about each other, and decide if you are good or bad. But as I said before “when we only focus on ourselves, we create distinctions between right and wrong, myself and others.”
The Sutra said, in the sky there is no distinction for east and west; people create the distinctions out of their own minds and then believe them to be true. We create distinctions. Like the rice farmer’s view of the rain, Things are judged as good or bad depending on the situation. If somebody says that you are bad, please don’t pay attention, because it is “just for them.” Please remember your family and friends who love you, and remember Amida-Buddha loves you, just as you are.
Namu Amida Butsu
THIS MONTH WE ARE FEATURING ARTICLES SUBMITTED BY MEMBERS OF OUR TEMPLE.
By Cary Kataoka
On Saturday March 26th, I was privileged to attend a Lay Leaders Workshop “Dharma Time” led by Socho Aoki.
During the workshop, Socho Aoki posed a question “what does Buddhism mean to you?”
For me, the answer was that it has been a source of answers for me. Answers to questions such as “is this all there is”, “is there more to life than those things that you can see and touch”, “what happens when we die”.
It was really that moment that I realized that I am a Buddhist – I don’t think I specifically allowed myself to think of myself a Buddhist until then.
Following the workshop I took a little time to reflect on how grateful I am to the Temple and our ministers for the guidance provided to me.
I felt further gratitude for how Jodo Shinshu Buddhism helps to provide an ethical framework within which I can guide my children.
I hope to continue to have the opportunity to show my thanks by doing my best to continue to support the Temple as a member and active volunteer.
By Amy Wakisaka
My children often question why I volunteer at the temple so much. All they see are the issues and stress I go through in trying to build a program or working with others both locally and nationally. They often question if this is worth it.
When I was growing up, the temple was like a second home where we met our extended family , attended services, attended Dharma School , learned Japanese folk dancing (odori), made new friends, attend the many social functions at the temple and, one of my favourites…the summer youth retreat, Camp Lumbini. It was also at the temple that I first met the person who was to become my life partner
I remember spending long hours playing with friends while waiting for my parents to finish their meetings, volunteer work or attending a temple sponsored event. The temple also existed in our everyday lives with our home altar, my grandparents’ ashes, their homyos (Dharma name cards) and pictures beside the altar. Rituals of offering freshly cooked rice and perhaps a persimmon or other treat as well as bowing at the altar and reciting the Nembutsu (Namo Amida Butsu) was a part of our daily lives. Attending the observance of Obon at the cemeteries and participating in the Japanese folk dancing later in the evening to celebrate those who have passed on before us were also important traditions for me.
My parents used to discuss temple challenges to overcome or discuss projects at the dinner table and they often asked my brothers and I for our input. Sometimes when I returned home from school a minister (local or from another Canadian temple or from the USA, Hawaii or Japan) would be discussing local temple or national
programs with my father in the dining room. Both my parents volunteered many long hours at the temple and in the community. I sometimes wondered if my parents cared more for others than their children due to the long and frequent absences from home.
When Mrs. Mary Ishiura (the wife of Bishop Ishiura of Toronto),was saying her goodbyes to friends in Toronto before she left for California, she looked directly at me and told me that I have great potential to help the church and told me that it was time to get involved and to give back. I knew that she was encouraging not only me but everyone else in my age group to help the same temple which nurtured us and helped us to develop as individuals.
I didn’t answer Mrs. Ishiura’s request immediately and drifted away from the temple as I focused on post secondary education, a career, marriage and family. During this time, I watched my father from the sidelines as he continued with his national and local temple work and the Japanese Canadian Redress work. Later, I realized that the energy and time my parents invested in the temple helped me to become more self sufficient and independent as they would leave tasks for me to do and I learned to take ownership of them.
Many years later with the arrival of Rev Makino to our temple from Hawaii, the late Tom Allen and the late Hik Koyata both encouraged my husband Larry and I to get involved with the administration of the temple and tempted us with the opportunity to help in committee work which included working closely with an amazing group of professional, warm and interesting people. Rev. Makino also inspired me to listen more to the Dharma (teachings) and use it to live my everyday life. I had previously read and thought about Buddhist teachings but it wasn’t until Rev. Makino told me to “feel” the Teachings deep in my gut and heart that I glimpsed what joy and peace Buddhism can bring.
When I returned to help and attend temple services, it felt like home and it represented a warm return to see the many elders who were like my extended family in the past. These people had helped watch over me as a child and I felt a deep sense of gratitude to them as well as the desire to aid the temple in any way that could possibly bring these wonderful temple elders and statesmen joy and happiness. It was an opportunity to express my respect and gratitude for their part in watching out for me as a child and also for their untiring work, effort and dedication to our temple and to Jodo Shinshu Buddhism. It seems like the volunteer spirit in helping the temple to the best of my abilities is imbedded in my DNA.
Volunteering nationally with the Jodo Shinshu Buddhist Temples of Canada has exposed me to new Dharma friends across the country whose company I enjoy immensely. They, too, use their energy and efforts to advance the teachings and to support the temples and Jodo Shinshu communities across our country. When we work together, we feed and grow great Dharma energy which uplifts and sustains me. How lucky am I to have encountered these people and had the opportunity to help the temples in Canada!
I realize now that the Three Treasures of the Buddha, Dharma (teachings of the Buddha) and the Sangha (the community of followers) are and always have been important to me in my daily life. The values of gratitude, compassion, understanding, empathy and a questioning mind developed through my early interactions at the temple. I hope that I have passed on the same qualities to my children and that they too will eventually return
to the temple which gave us all the teachings of the Buddha and to give their energies in gratitude. It is also my hope that my children will also someday understand why it is important to me to devote many of my volunteer hours to help our temple.
I volunteer at the temple locally and also nationally to answer Mrs. Ishiura’s call to give back in gratitude for all which I had received in the past and with joy as I keep the teachings alive which nuture the elders, my community, our sangha, my family and myself.
Namu Amida Butsu
THIS MONTH WE ARE FEATURING ARTICLES SUBMITTED BY MEMBERS OF OUR TEMPLE.
“Life is dukkha”
“I beg your pardon;; I n
ever promised you a rose garden.”
By: John Skelton, February, 2016
As I write this, we are well on our way into a new year, and 2015 is fading into the rear-view mirror. For many, the transition period from one year to the next is happy and exciting – a time for parties, shopping, gift-giving, and uniting with family and loved ones over sumptuous dinners.
But for some, December greets them with sadness or even depression. One’s family might live far away, making it impractical to connect. The month may mark the passing of a partner, friend or close family member. The chaotic busy-ness of the time may have become overwhelming. A financial crisis might mean that children go without presents, or worse, the little ones might endure hunger. Whatever the cause, not everyone looks forward to the holidays with the good humour of Jolly Old Saint Nick.
Most Buddhists will know that one of the fundamental truisms of our teachings is that being human means that we will suffer. We are taught that the First Noble Truth, revealed by Shakyamuni Buddha, is that “Life is dukkha.” Most of us have understood that to mean that life as a human is inescapably bound to pain and suffering, and that we are locked in to a cycle of samsara. That can be a very disconcerting thought.
I am not at all sure that a message this dark is exactly what the Buddha would have liked to convey.
Many scholars have argued that the translation of the Sanskrit word “duhkha” (Pali: dukkha) as “suffering” in English is awkward and problematic. It certainly has a very negative connotation to it. In fact, the concept of dukkha is so central to our faith that newcomers might turn away from the teachings because of that perceived negativity.
Some have proposed that a better translation for “dukkha” might be “discomfort” or even “dis-ease.” Sensei Fredrick Ulrich of the Manitoba Buddhist Temple once described dukkha as the feeling one might get from riding in a carriage that has one wheel out of alignment. It wobbles, and makes for quite a bumpy ride!
So, perhaps rather than trying to translate dukkha into English, we should conjure up a vision of riding along in the Ox Cart of Life along a cobblestone path to get the feeling that “life is a bumpy ride.” And I am sure that we can all relate to that.
The First Noble Truth reminds me a little of an old song from 1973, warbled by Country and Western songstress Lynn Anderson, named “Rose Garden.” It’s opening lines are:
I beg your pardon,
I never promised you a rose garden, Along with the sunshine,
There’s got to be a little rain sometime, Acceptance
Many of us who have encountered Buddhism have heard or read about the First Noble Truth, but have we really accepted it? I know that at first, I did not. While I might have understood this Truth intellectually, I hesitated to embrace it. Some might misunderstand it, and consequently fear it. Some will try to find ways to cover up the reality of dukkha, just as young Siddhartha Gautama’s father tried, with love, to do for him. I discovered, as did Siddhartha, that it is precisely that denial that increased my anxieties, and stood in the way of living a happy and contented life.
For me, acceptance was an important first step to spiritual growth. After acceptance came three more important
life lessons: gratitude, meditation, and compassion. I will write about these three lessons in future submissions.
I had to come to realize the simple reality that, as the song says, no one ever promised me that life would be a rose garden, and “along with the sunshine, there’s got to be a little rain sometimes.”
It is by embracing that rain that we can grow into truly fulfilled human beings, filled with gratitude that simply by virtue of being born into this world, we have truly been blessed.
Things never seem to progress in our lives in exactly the way that we would like. When we are young, we want to be older. When we are old, we want to be younger. Blondes want to be redheads, and redheads want to be brunettes. We want a fatter paycheck, and when we get it, we complain about the taxes. We are never satisfied
Would we not be a lot happier if we simply accepted who we are?
Acceptance means developing the ability to embrace life on life’s terms. Sometimes karma deals us a really bad hand. A family member dies suddenly. The stock market crashes and our life savings disintegrate. Our marriage breaks up. What are we to do?
In September of 2015, my dear friend Fred died suddenly and unexpectedly. I met him when I was 17 years old, and we were friends for over 40 years. I was shocked and speechless. I was hurt and saddened by the loss. But in time, I realized that there was nothing that I could do about it now. So, I came to accept this sad and painful event. I also contrasted my own sadness with that of his wife and children, and understood that my sad- ness could never reach their level of pain, and that to be of any help to them, I had to accept the reality that Fred was gone, at least as a physical manifestation here on Planet Earth.
Strangely, once I accepted that Fred had actually died, I was able to see more clearly that his life is eternal. He lives on through the good work that he did, through the very real impact that he had on hundreds, if not thou- sands of lives, and through the love and compassion that he encouraged. He died. But he lives on. When I think of him (and I do every day) I still feel a pang of sadness, but I remember that he lives on, just in a different form.
We all know, I think, in our rational minds, that uncomfortable things will happen to us in our life. But when those painful things actually do happen, our intellectual understanding of acceptance is put to the test. We often fail to accept, even though we know intellectually that we must accept. This causes pain.
How do we move from this intellectual understanding of acceptance to a heart-felt understanding of accep- tance? Faith offers that path for me. I trust in the reality of the compassion of Amida Buddha. I must trust the teachings. That complete trust is, one might say, shinjin.
There is a wonderful prayer that is Christian in origin. I have taken the liberty to modify it a bit for my Dharma friends. As Buddhists, we do not practice petitionary prayer. But if you are suffering, and you are struggling to find a way to accept, reciting this might offer some comfort:
With the Compassion of Amida Buddha as my Guiding Light
May I find the serenity
to accept the things I cannot change
May I find the courage to change the things I can change and may I gain the wisdom to know the difference.
Stories from the President
The Kitchen Faucet
My kitchen faucet dripped for months, maybe it was years. My dear spouse tolerated this with a grim smile for the longest time. I was finally shamed into acting when our esteemed Bishop accepted my invitation to stay overnight, and after pouring himself a glass of Toronto’s finest tap water, he spent way too much of his precious time in the kitchen trying to jiggle the tap handle to stop the dripping.
So, as Lord of the Kusano Kastle, I finally resolved to tackle the problem once and for all. After all, I was very confident of my handyman skills, and I had all those tools in the basement that I had bought my dear spouse over so many years. I was also comforted by the fact that my faucet was made by a famous faucet manufacturer who guaranteed its products for life. It had to be an easy job. And so here for all my fellow Buddhist DIYers, is my Step-by-Step No-Brainer Guide to fixing a leaky kitchen faucet.
1. Take photos of your leaky faucet (with lifetime guarantee) with smart phone and drive to national big-box hardware store.
2. Shanghai aproned clerk away from other impatient customers at national big-box hardware store and show dozens of photos of leaky faucet, pleading that broken cartridge is stuck in the faucet and can’t be returned.
3. Drive home with new cartridge home and proudly announce to dear spouse that problem soon to be fixed. 4. Do not get depressed when dear spouse informs you that cartridge is the wrong part.
5. Let wrong cartridge sit on kitchen counter for a couple of months.
6. Research Google for proper cartridge and print results of research.
7. Drive to national big-box hardware store with wrong cartridge and show aproned clerk a picture of the correct cartridge from Google research.
8. Drive home with correct cartridge with high level of self-satisfaction.
9. Let sit on kitchen counter for a couple of months.
10.Turn off water.
11.Spend three hours trying unsuccessfully to remove old cartridge from faucet with every wrench in tool
12.After finally removing old cartridge, spend two hours unsuccessfully trying to install new cartridge. 13.Finally unsuccessfully try to bang new cartridge with hammer and bend new cartridge out of shape. 14.Drive to national big-box hardware store and buy brand new brand-name faucet set.
15.Drive home with new faucet and open box with much tanoshimi.
16.Crawl under kitchen cabinet on my back and try to install new faucet. For two hours endure Asian water
torture as water drips constantly and mercilessly on my forehead.
17.Finally discover that new brand-name faucet is defective and also missing an essential part.
18.Drive to national big-box hardware store to return new faucet and buy new, new brand-name faucet. 19.Drive home with new, new faucet and install within an hour. Almost faint with tremendous sense of
20.Turn on water only to discover that new faucet has a small leak.
21.Leak slowly disappears. Total investment: 11.5 hours not counting sweat, stress, water torture and gas
for trips to national big-box hardware store.
So what? There were lessons. Yes, indeed, life is Suffering. And Imperfection too. Maybe I should have hired a plumber. But I needed to suffer and I needed to experience my imperfection. If we weren’t humiliated, we would become complacent with our well-being and we would be smirking all the time, no? And Inter- connectedness? For sure, I learned that everything is inter-connected but it helps when all the parts fit together properly. Compassion? Absolutely. I couldn’t have done it without the patience and understanding of my spouse (and all the tools I bought her over the years). Always encouraging, she handed me the various pieces and tools like a nurse in the O.R. Seriously, though, the whole exercise proved to be a form of meditation. While it was a mundane job, I was me, my mind totally in the moment, the whole time. Unbelievably, no swearing. Try it some time – you will feel a stran ge, happy peace, and you may stop a leak while you’re at it.
TBC Kansho Bell: A Brief Background & History
Gong ….. Gong …… Gong ……….
Those are the deep resonating sounds from our temple kansho bell which reverberates when struck to call ministers, congregants and visitors to our temple Hondo (Worship Hall) to signify that a service is about to begin.
The kansho bell at our temple is situated in the northeast corner of our Hondo. Have you ever wondered where this beautiful large bell came from? Was it purchased? If it was purchased, how much did it cost? Where did we get it from and when did we get it? What is the history of the bell? It’s not something that you can go to the local Lowes, Home Depot, WalMart or any other common retailer to purchase.
One of the familiar customs which I have personally come to appreciate at services is the Gong ….. Gong ….. Gong ………. resulting from the striking of the kansho bell. For me, it initiates an automatic meditative state in which I begin to relax, concentrate and focus on the service which is about to begin. While intently listening to the ringing of the kansho bell sometime last year and being a little on the inquisitive side, I asked some elder statesmen at our temple about some information on our temple kansho bell. Most did not remember too much about the history of our bell. However, I struck a gold mine of information when I asked Mrs. May AkiyeTakahashi if she remembered or knew anything about our kansho bell.
It turns out that Mrs. Takahashi’s parents, Suekichi and Masa Kodama were the wonderful, thoughtful and very generous benefactors of our temple kansho bell. Mrs. Takahashi reluctantly informed me of the history of the bell. She was reluctant to say much because her parents always wanted to keep their donation quiet as they did not donate the bell for any personal recognition but purely as their quiet contribution to help spread the Dharma.
Mr. Suekichi Kodama’s main reason for having the bell custom manufactured in Japan and shipped to Canada was that he always said “Come, come, let’s all listen to the Dharma.” Mrs. Takahashi vividly remembers to this day her father’s constant phrase to the children and everyone else of “Come, come, let’s all listen to the Dharma” and “Everyone, come and listen to the Dharma and then you will be able to experience gratitude.” He genuinely felt that the kansho bell would be the perfect way to continue to call people to listen to the Dharma teachings if he could arrange to get the bell manufactured and shipped to Canada for Toronto Buddhist Church.
The Late Rev. Kenryu Tsuji was instrumental in helping Mr. & Mrs. Kodama in arranging to manufacture and purchase the kansho bell as a donation to Toronto Buddhist Church. One of the things which Rev. Tsuji insisted on was having the family name/mon on the kansho bell. He explained that it was a custom to have this identification on the bell. Mr. Kodama apparently finally reluctantly agreed to this as Rev. Tsuji was insistent on this identification. The Kodama Family name is on the bell and is identified in Japanese characters.
In the summer of 1957, the kansho bell finally arrived in Toronto from Japan. It was huge and heavy. Mrs. Takahashi, laughing, recalls the excitement when the bell was delivered to their family home. Can you imagine the sight this would have been! Her brothers had a tow truck which was used to carefully transport the bell to Toronto Buddhist Church at 918 Bathurst Street. Since then, the bell has been relocated to its current home at 1011 Sheppard Avenue West.
The next time you are in attendance at our temple and you hear the Gong ….. Gong ….. Gong ………., please try to concentrate on and revel in the truly wonderful deep sound and resonance which our beautiful kansho bell creates and fondly remember with gratitude Mr. Kodama’s heartfelt and genuine wishes of “Come, come, let’s all listen to the Dharma.”
With gratitude and in Gassho,
I’m teaching a course on Buddhism in North America this term, and one of my students, who was also in my Introduction to Buddhism course, had a query ready for me right on the first day. When I asked the class what questions had about Buddhism before we started our scheduled material, she shot her hand up and said, “According to Buddhism, how were humans created?”
I’m always interested in the questions my students ask, because there’s usually a story behind them. In this case, the student, who comes from a Buddhist background, was curious because she’d been exposed to Christian ideas about the book of Genesis in the Bible. Christianity considers the origins of humanity to be extremely important (as did the Jews, who created the story). In fact, this matter is so important that right there on the first page of the Bible there are two different stories about how human beings were created. In the first, men and women are the last thing God creates, on the sixth day of the world. In the second story, God creates a man from dust, then creates the animals, and finally creates a woman from one of the man’s ribs. So what do Buddhists say, my student wondered.
I told her this is a natural question to ask since we’re surrounded by a mostly Christian environment. However, when we look back into earlier history, we find that Buddhists didn’t really bother about such matters. Scattered about the huge number of Buddhist sutras and commentaries one can find a few stories about how each world system comes into creation, is eventually peopled by humans and other beings, then falls apart due to natural processes and is replaced by a new cycle of creation and destruction. None of these accounts are in very important texts, and many Buddhists of the past were unaware of them. Belief in these stories wasn’t considered a requirement for Buddhist practice. The truth is, Buddhists just haven’t cared about where people came from—they’ve cared about what life is like for people and how to replace their suffering with happiness and peace.
Because Buddhism more or less lacks creation stories, it was relatively easy for Buddhists to accept modern theories of evolution once they appeared. Today, most Buddhists affirm evolution of species (though this doesn’t mean that everyone is very clear on the details), and there aren’t any conflicts between Buddhists over the origins of humanity. Given how much trouble has been caused in history over competing ideas of religious truth, I’m glad that this is an issue that Buddhists don’t have to worry about.
Jeff Wilson Sensei
“En 縁 (Interconnectedness / Interdependence)”
We are all born into this world because of our connection to our parents. Likewise, our parents share a connection with their own parents. If we were to go back twenty generations, those ancestors would number one million forty-eight thousand five hundred seventy-four people. It is said that twenty generations is about six hundred years in total. Therefore, six hundred years ago, our ancestral forebears numbered well over one million forty-eight thousand. If even one of those people had died in infancy, I would not be the person I am here today, or I may not have even been born into this world.
This is what Buddhism means when it encourages us to realize that our lives are not our own. It is for me to realize that my existence is not just mine alone.
From this point of view, we can see that being born into this world as a human being is indeed, a rare and difficult thing. Furthermore, encountering the Buddha-Dharma and attaining shinjin (the heart that entrusts to Amida Buddha), is even more difficult. Out of the joy that Shinran-shonin felt in encountering the teaching of Amida Buddha, he composed the following wasan (Hymns),
Through countless kalpas and innumerable lives,
We did not know the strong cause of liberation;
Were it not for our teacher Genku,
This present life also would pass in vain.
A transliteration of the above wasan is as follows; “No matter how many times I have traversed through the cycle of birth-and-death, I was not aware of Amida Buddha’s Primal Vow, which is the cause that would free me from the world of delusion. If I had not encountered Master Genku (Honen-shonin), I would have lived my life in vain and remained in the world of delusion.
Just as these verses infer, Shinran-shonin felt that it was highly unlikely that he should meet someone like Honen- shonin, and moreover, it was equally unlikely that he would have come across the Nembutsu teaching. However, the underlying feeling that is also expressed, is his joy of having encountered them and having the path toward the Pure Land revealed to him.
I am working on inviting a Japanese speaking minister to Toronto Buddhist Church as early as this spring. Please support your minister and your board for this transition time.
Namo Amida Butsu Tatsuya Aoki
Bishop, Jodo Shinshu Buddhist Temples of Canada
“No one is as deaf as the one who does not want to listen.”
Occasionally I will find myself in the midst of a conversation and my thoughts will suddenly be pulled away from what the other person is saying. Instead of listening I will think about something totally unrelated such as “I need to go to Costco today to pick up food for the temple food drive. Oh! While I am there I should run over to Home Depot and grab the wood I have been meaning to buy. Oh wait! I don’t have the measurements. I need to remember to call Dave to get the measurements.” By the time I complete this
unrelated thought, I realize I have no idea what the person I am “listening” to just said. I can hope they did not notice but I know from my own experience it is often easy to see when someone is not listening. In fact, as someone who frequently has a lot to say, I have seen this a lot.
I recently came across an article in Business Insider that explains not listening to others is not only something that we all do frequently, but has become an epidemic. Speech Coach Nick Morgan says that people “nod and smile a lot to show they’re listening, but it’s not really happening.” People’s minds drift off to other subjects or they will instead think about what to say next. I see a lot of people smiling and nodding during my Dharma Talks…
Listening is an important skill. How do you feel when you notice the person you are talking to is not listening? For many of us when we realize the person we are talking to is not listening we feel unimportant, which if happens often eventually may lead to feelings of loneliness. It is equally damaging for the inattentive listener. If you are not actively listening you are not gaining valuable insight. If what is being said is not important to you, you are still missing the personal connection that could be developed between yourself and the speaker.
I can tell this kind of inactive listening happens at our temple during service. For example, when we read the Shin Buddhist Life Principles it can sometimes sound like it is being read by robots. We say it all the time so we are used to it. We can anticipate the next word without thinking. I know many of us will switch to “autopilot” because if the translation is slightly different from what we are used to we stumble over our words. So are we even listening to what we ourselves are saying? We need to consider what value we are inadvertently placing on the Buddhist Teachings when we do this. Also, what kind of confidence do we have in ourselves if we are not even paying attention to what we say?
It would be impossible to be perfectly attentive 100% of the time. We are human. We are foolish beings. Even so, we all could try a little harder. Try harder to listen to each other. Try harder to listen to yourself. Try harder to listen to the Dharma and express it in a way that is deep and meaningful.
Namo Amida Butsu, Rev. Christina Yanko
Like a lot of folks, Kristen and I like to watch TV in the evenings after the kids have gone to bed. One thing we watch are survival shows, such as “Survivorman” and “Man vs. Wild.” These are reality programs where a person or small group of people intentionally maroon themselves in difficult environments in order to demonstrate wilderness skills and test their mettle against the elements. Part of the appeal of these programs is seeing whether they’re up to the challenge, and imagining what you might do in their place. I always like to think I’d do a great job at it, but realistically, I’d probably be eaten by a bear. Or even a squirrel.
One thing that these shows demonstrate is the contextual nature of our moral behaviours. For instance, stranded people often have to choose whether they will act just like they would in regular society, or whether they will adjust their actions so that they survive. The biggest example is around eating. Vegetarianism is easy enough to support in Toronto—but alone on the Arctic tundra, not so much. We just watched a program where a group of regular British women were stranded on a desert island, and happened to befriend a couple of wild piglets. When the women failed to find any substantial food after many days, they were faced with the question of whether they would kill and eat their pets. It was very emotional for them, but after they’d resisted as long as they could, pork chops ended up on the menu.
I’m a vegetarian myself, and don’t want to cause other living things to suffer just to feed my belly. But that’s a decision I’m enabled to make because of the comfortable situation in which I live. Pushed to the brink, I would probably be looking around for some barbeque sauce. This is just the fact of human existence, a fact that Shinran Shonin recognized 800 years ago in Japan. While he urged us to be good and moral people as much as possible, he also comforted his followers with the acknowledgement that we are not total masters of our lives, and life can push us do to things we abhor yet are powerless to avoid. In these times, we are embraced by the boundless compassion of Amida Buddha, which never abandons anyone, no matter what mistakes they make or what difficult choices they come to. I’ve long appreciated that caring pragmatism of Shinran: do your best, but when you fall short, the Buddha is always there supporting you.
Jeff Wilson Sensei