Is there something about Shin Buddhism or our temple that you’ve been wondering about and would love to have some one-on-one time with Rev. Ron Miyamura to ask him? Now you can by following his blog: Ask Rev. Ron.
Is there something about Shin Buddhism or our temple that you’ve been wondering about and would love to have some one-on-one time with Rev. Ron Miyamura to ask him? Now you can by following his blog: Ask Rev. Ron.Each month on this page we’ll post Rev. Ron’s answers to questions received from our members, friends of the temple or others interested in Buddhism who may have discovered our website. As you read this blog, just remember to click the title or “read more” to see Rev. Ron’s full answer.
Do you have a question for Rev. Ron? Just click the button and fill in your question, we’ll pass it on to Rev. Ron and maybe it’ll be posted on this page.
Temple welcomes weddings for same-sex couples
Can a same-sex couple get married at the Midwest Buddhist Temple?
Yes. It is not an issue. We certainly encourage all people who want to be married to have a ceremony at the temple.
The Midwest Buddhist Temple and the Buddhist Churches of America (BCA) have “allowed” same-sex weddings for a long time. From the 1950s to the present, there have been wedding ceremonies of same-sex couples even when same-sex marriages were not legal. For the most part, these early same-sex weddings were only ceremonies in the Buddhist tradition (and were not legal marriages), and they were kept quiet and private.
The BCA Ministers Association went on record and passed a resolution in support of gay marriage in 1998. As gay marriage has become legal in some states, the number of same-sex marriages has increased. Perhaps, the most publicized gay marriage held at BCA Temple was at the Los Angeles Betsuin with George Takei and Brad Altman.
Ministers and lay people are all fellow travelers in journey of life
How is life as a minister different than life as a practicing Buddhist?
As Shin Buddhists, there is not much difference between being a minister or lay person. The professional aspects of being a Resident Kaikyoshi (Minister), of course, have added responsibilities and duties to serve the members of the temple. But the core of appreciating the Buddha-Dharma is very much the same.
More recently, I have really come to appreciate the unique teachings of Shin Buddhism that allows “ordinary people” to discover Awakening. There is not a separation between monks and ordinary people since we are all fellow travelers.
Life, death: Where do we go from here?
What are Buddhist beliefs of the moment a person dies? They pass from their earthly life to what?
One passes into the Pure Land. This is difficult to explain. Each Buddha lives in a home, as all people do, but his home is a “land” or more like a “realm” which is not a physical place. And, the largest Pure Land is the Home of Amida Buddha.
It was Shinran Shonin, our founder, who saw that everyone, with no exceptions, can enter Amida’s Pure Land and receive all the benefits of Awakening/Enlightenment. The idea of “no exceptions” is the meaning of Infinite Compassion (which is really difficult for humans to accept).Think of life as an ocean….this is the Oneness of life. In the ocean, there are waves that have a shape and form for a limited duration.
Our lives are like a wave, we have a shape and a form for a limited time; we think we are unique and separate (which would be our ego or image of ourself). When the wave hits the shore, it disappears….yet, we all know that the wave was always part of the ocean. Each wave comes from the ocean and returns to the ocean…this is Oneness.
So, where do we go ? We return to the Oneness of all life….the Pure Land is that Oneness of the ocean.
What is the meaning of the Makura-gyo?
My mother died in June 2012. Moments before she passed, you came to the hospice center in Skokie to perform a ceremony I believe is called Makura-gyo? Can you tell me the meaning, purpose and intent of that ceremony?
Also, at her memorial service, you gave my mother the Buddhist name Shaku-Ni-Raku (Eat–Joyful). Can you give me its translation (by the way, the name you chose aligns so perfectly with her) and the purpose of the naming tradition?
The Makura-gyo Service, literally, means “pillow Sutra.” This is a short traditional short service just prior to death or immediately after death. In recent years, this service is not common (it is performed maybe 20% of the time).In the Pure Land Schools, it was believed that Amida Buddha and his entourage would appear as a person was dying and take the person to Amida’s Pure Land. So, this service is to “welcome” a new Buddha to the Amida’s Pure Land.
The Homyo or Buddhist name is given to a person, either at the Funeral Service (or a person can receive a Buddhist Name from the Bishop or the Monshu—head Abbot).
This is symbolically the name that one uses in the Pure Land, which is free of human limitations. The characters for the Homyo has to come from the Sutra (words of the Buddha), so only about 5,000 characters can be used.
For your mother, I tried to use characters that meant something to her. In talking with your family, I realized that food and eating were important to your family, thus I selected “to eat” and then the character for “joyful.” This second character has deep Buddhist meanings about the benefits of the Dharma (Teaching), which is expressed as “great joy” or “joyful.”
Turning to Amida in difficult times
When a Christian is going through a difficult time, he often turns to his religion, his faith in a higher being for comfort, guidance and strength. Since Buddhism does not profess a belief in God or a god or higher power, where can a Buddhist turn when life is hard for comfort and strength?
As Shin Buddhists, we turn to Amida Buddha for guidance and strength both in times when “life is hard” and when life is easy.
Amida is many things. Amida is a symbol of Wisdom and Compassion. Amida is an external example of the infinite. Amida is a personal friend who guides us. Amida is an inspiration to go beyond ourselves. Amida is an internal voice within our self. And Amida is so much more because Amida cannot be defined (not able to be measured).
So, when “life is hard,” we certainly can seek guidance and courage to struggle through the hard times by turning to Amida. We seek external inspiration to solve internal issues. We find the solutions from within ourselves; we find courage from within ourselves; we find the way out of times “when life is hard”.
Thus, Amida is a trigger or the point of inspiration to go beyond our selfish-Self (the ego). However, the answers and solutions were already within us.
This can be a time when we can understand interdependence, Karma, nonego, sincerity, Wisdom and Compassion. It can be a time when there is no separation from the heart and the mind, no separation from theory and practice, no separation between the infinite and the finite. Thus we can know Oneness.
Loving Kindness
How does the Midwest Buddhist Temple show loving kindness to others?
I hope that MBT is a beacon of Wisdom and Compassion. We can teach the community by example what cooperation and kindness can do.
Perhaps, we share why the Legacy Garden has a water feature (ask a docent of the garden for the answer), or perhaps it is the Dharma School children parading around the hondo to show us their Halloween costumes.
Loving Kindness is performed at an individual level. Organizations and institutions really cannot express loving kindness. It’s on a person-to-person level that we share loving kindness.
But individuals from MBT (if not the organization/institution) show loving kindness as members of the temple regularly. You can see it in the monthly sandwich-making to feed the homeless and other work done with Sarah’s Circle; the New Life for Old Bags mat-making for the homeless that brings temple members together with other volunteers from the Chicago area once a month; and the blanket/towel collection by the Dharma School for local animal shelters.
Reading up on Buddhism
Christians have “The Bible.” Jews have the Torah. Muslims have the Quran. If someone wanted to go to one source to learn as much as they could about the essence of Buddhist teachings, what book should they turn to? And what will they find in it?
Buddhists in general do not have a single “book” to follow. Instead, we have the Tripitaka which is the collection of the Sutras (words of the Buddha) and commentaries.
There are several versions of the Tripitaka, and they differ by language and various Buddhist schools. For example, the usual scholarly languages are Pali, Sanskrit, Chinese, Tibetan and Japanese, and each of these languages has a Tripitaka that is larger than the previous language.
There is no agreement on what would be considered an “official” Tirpitaka. To the Buddhist way of thinking, this is fine and all versions should be considered official and valid.
In each of the various schools, only a single Sutra or a small group of Sutras is emphasized. For Shin Buddhists, this would be the Triple Sutras of the Sukhavati Sutra, the Contemplation Sutra and the Amida Sutra. But these are scholarly books and not read for “inspiration” or direct understanding. Buddhism is both too broad and too personal to have a single book.
There is no “one source” in Buddhism. Each person has to “discover” their own Awakening or Enlightenment. Currently, each tradition, school or sect of Buddhism offers a gateway, or a starting point, to begin our personal journey.
One should keep in mind the Three Treasures: the Buddha (the teacher), the Dharma (the teachings) and the Sangha (fellow travelers). One can study and understand doctrine, but there is also the balance of respect to the Teachers and Masters, as well as, a group of fellow travelers so that one can live the Buddhist life. There is a whole society or a whole civilization that embraces Buddhist teachings, thoughts, attitudes, art, culture and actions that makes one a Buddhist.
One can start by attending services and activities at the Midwest Buddhist Temple. Plus there are so many good books to suggest. My personal suggestions:
“What the Buddha Taught” by Walpala Rahula. This book provides a basic understanding of the Four Noble Truths form the Pali perspective.
“Ocean—An Introduction to Jodo-Shinshu Buddhism in America” by Kenneth Tanaka. This book is a wonderful introduction to Shin Buddhism.
“River of Fire, River Of Water— An Introduction to the Pure Land Tradition of Shin Buddhism” by Taitetsu Unno. This book is both profound and an easy read.
What do memorial numbers signify
I have always been curious about the numbering system of the special memorial services held for the deceased.
What is the significance of 7th Day, 35th Day, 49th Day, 100th Day? Do these “numbers” signify some special place or stage of passage into the afterlife?
And after the 1st anniversary, what do the years 3, 7, 13, 17, 25, 33, 50 signify? Why were these “numbers” chosen? Are these certain steps in the process of the afterlife?
About the numbers
The number 7 is significant in Buddhism because it comes from the days of the historical Shakyamuni Buddha. In ancient India, the number 7 was significant because anything more than a week in the future was beyond human control. In particular, there were no foods that would keep for more than 7 days, thus one should not worry about things that far into the future.
Thus, memorial services were held every 7 days for 7 times, thus the 49th day memorial service was a “major” memorial service date. It seems that the 35th day memorial came into somewhat prominence in China. It is pretty certain that the 100th day memorial came into prominence in China, since it is an even number.
In general, in the Buddhist tradition, odd and even numbers have an added meaning. In particular, odd numbers have a sense “of becoming” and even numbers are complete or fulfilled. Thus, 7, 49 and other odd numbers would certainly be used to remind us that being human meant that we were not yet complete, i.e., we have more to do and thus we are still “becoming.”
It is very interesting that current scientific studies on death and grieving have supposedly shown that the second stage of grief (the first stage being the dealing with the physical death and funeral rituals—the busy time immediately after a death)is a period of adjustment and acceptance and is supposed to end about 45 to 50 days after a death.
These studies validate what Buddhists have known for centuries. For centuries, Buddhists have held the 49th day memorial service so that family and close friends can gather again and ensure that they can go forward.
As a side note, in traditional Japanese Buddhist families, the family would be vegetarian for the first 49 days after a person has passed away. The 49th day memorial service had an additional festive feeling because fish and meat could again be eaten after the memorial service.
About the years
The 1st anniversary is a significant time to ask the priest to conduct a memorial service and to gather family and friends to remember a departed loved one.
As for the way of counting, most Eastern cultures start counting 1 when the event occurs. That is, a baby is 1 year old at birth (so no one is 0 years old) and goes from there.
For the memorial counting, the date of death is 1, and the years count up from there. Therefore, one year after the death marks the 1st anniversary of the death—or by Eastern counting, the 2nd year. Two years after the death is when the 3rd-year service is held; it represents the “third time.”
The numbers 3, 7, 13, 17, 23, 27, 33 are just used as a sign that the family has not forgotten the loved one that has passed away. But the 50th year is significant because of how Japanese family burial plots are made and used.
In Japan, the family burial plot would be in the temple cemetery behind the temple building. It would be more like a hole under the family headstone with shelves in it. The most recent urn would be placed on the top shelf, and the older urns would be moved down. For practical reasons, after 50 years, the plot would be too crowded to hold more urns unless some were removed.
So the 50th Year memorial service would be held, the urn would be removed and the ashes disposed of. (While it was not supposed to be allowed, the family usually would scatter the ashes on the temple grounds and mix them with the dirt so the priest would not know. In this way, at least symbolically, the ashes stayed close to the temple and could still hear the sutras being chanted.)
In Shin Buddhism, our birth in the Pure Land is already assured by Amida Buddha’s Original/Primal Vow (the 18th Vow). Thus, we are all equal and we are all enjoying the benefits of Wisdom and Compassion.
This equalitarian nature of Shin Buddhism is reflected in the simpleness of Shin cemeteries. One does not have to do anything after death to “improve” the position of a deceased loved one. There is no need to have extra alms or special rituals or lavish decorations.
Thus, memorial services are only expressions of gratitude for the sharing of life that a loved one provided. We express our gratitude to Amida Buddha and offer sutras, incense, gassho and other spiritual offerings for the benefits we have already received from Amida’s Great Vow to ensure Enlightenment for all sentient beings.
Is there life after death?
We sometimes talk about seeing someone who has passed away again, or the deceased being with other loved ones who have passed. How does this thinking fit in with Buddhist teachings?
To personalize death and seeing our loved ones after this earthly life is a common thought. There are all kinds of theories and writings on this topic. The bottom line is that we do not know.
No one has ever died and come back to tell us what happens after human death. So, in the spirit of the Oneness of all Life, if we can take comfort in thinking that we will be reunited with loved ones after death, I guess I cannot deny it.
The Oneness of all Life is the key teaching to understand. We are all interconnected and interdependent. Birth and death is all part of the Oneness.
Chanting: Only on Sunday?
Should I practice chanting at home?
In theory, everyone should chant sutras at home. However, I know that it is not practical in every home and in this busy world that we live in.
But, yes, it is suggested that at home, one should have both a Morning Service and an Evening Service. This is a tradition that was started by Rennyo Shonin, who lived from 1415 to 1499. He was the 8th Monshu (head priest of the Hongwanji tradition) who is credited with organizing and re-vitalizing Shin Buddhism. From the time of Rennyo, there are many households in Japan that would chant the Shoshinge twice a day. In more recent times, this tradition has fallen away.
On a practical side, chanting the Sutras is a meditation using our voice to quiet ourselves to be able to receive the Dharma. Even to chant a short sutra, such as the Ju-Sei-Ge or San-Butsu-Ge, even once a day, is a nice way to gather the family and share some unique quality time.
In America, the tradition of chanting everyday was not emphasized and very few families have continued the tradition.
What is the benefit or chanting at home? Can you please elaborate?
Chanting the Sutras is a tradition from the early days of Buddhism. It was initially a way of helping one memorize the Sutras (words of the Buddha). Today, with the printed word, with the Internet and other means of communication, we can listen or read the words of the Buddha in different ways.
Sutra chanting is one of the universal characteristics of all schools of Buddhism. The sounds might be very different and the languages might be different, but the repetition of the words of the Buddha carries a very powerful message of Wisdom and the powerful expression of Compassion.
The benefit goes beyond just repeating the words. To chant is to change our breathing; to chant together with others is to manifest the Sangha; to chant is an expression of gratitude to our teachers.
As Shin Buddhist, chanting the Sutras together at Service is probably the ultimate expression of Sangha—it is doing something together.
How a California boy became a Shin Buddhist minister
What led to your decision to become a minister? Was religion/Buddhism very integral in your life as a child?
Buddhism was not a big part of my life as a child. I went to Sunday School (what Dharma School was called at the time). It was just something to do and a place to see my friends. Then it became a requirement to be part of the church basketball and baseball teams.
By high school, church and Sunday School fell by the wayside for me. But, later, when I was in college at the University of California at Davis, I became active in the YBA (Young Buddhist Association) and this led me to questions about Buddhism.
At UC Davis, I started out studying engineering. But I was not able to keep up. So I switched my major to history— because it was easy for me. As a history major, the career path looked like I would become a school teacher. But for some reason that did not appeal to me, so I started to look around.
At this time, many things came together: While I was searching for some path, I stumbled upon the Institute of Buddhist Studies. It was there that I became interested in Buddhism and a whole lot of other things.
I started down the path of IBS and, you can say, things just fell into place. I ended up studying to be a minister. I was able to transfer to UC Berkeley and then went to Ryukoku University to earn my master’s degree in Shin Buddhism.
What did you hope to accomplish as a minister? And has being a minister been what you had hoped for and expected?
I had no expectations when I became a minister. Looking back, I can’t believe how unprepared I was. I had a great academic type education, but I had no training for the practical aspects of the ministry. Fortunately, I was assigned as the associate minister under the late Rev. Gyodo Kono who helped me in so many ways.
To be a Buddha is not a goal … rather, it is the journey of life
What is the point of becoming a Buddha? Why do we want this? Should it be considered the goal of life?
To be a Buddha is the journey of life. It is what gives us meaning to live. We live this life to find meaning and happiness.
To be a Buddha is not a goal, it is the journey. A goal makes it seem like it is something that we work for and achieve by self-efforts. The journey is to realize that the ego-self is not real and that ego-self is only temporary.
It is only with humility and gratitude that we realize that self-efforts are useless, and then we can allow Infinite Wisdom and Compassion to be a part of our life.
Reaching a state of Infinite Wisdom and Compassion
What does it mean to “become a Buddha” especially after one dies since we say that we all become Buddhas once we die?
To “become a Buddha” means to become Enlightened. In our tradition of Shin Buddhism (Jodo Shinshu), it is the workings of Amida Buddha that allows us to fulfill our full potential and to become a Buddha, either in this life or most certainly after we die.
It is the unique Teachng of Shinran, the founder of Shin Buddhism, who showed us the Path of Awakening in this life so we can have the benefit of Enlightenment while we are still alive which is the core of Buddhism.
One cannot use logic to define Enlightenment because a finite human being cannot comprehend the Infinite. Thus, to be Enlightened is doing the impossible and can only be understood in a spiritual sense.
The historical Shakyamuni Buddha was the first known human being to become a Buddha.The word Buddha is a title that means the Enlightened One.
What does it mean to be “enlightened?”
What does it mean to be “enlightened?”
To be “enlightened” means to become a Buddha. It means to be “Awakened” to the meaning of life. It is a spiritual state of Infinite Wisdom and Compassion.
One cannot use logic to define Enlightenment because a finite human being cannot comprehend the Infinite. Thus, to be Enlightened is doing the impossible and can only be understood in a spiritual sense. The historical Shakyamuni Buddha was the first known human being to become a Buddha. The word Buddha is a title that means the Enlightened One.
What makes someone a ‘good Buddhist?’
What does it mean to be a “good” Buddhist? And do you have to come to temple to be a “good” Buddhist?
There is not really any such thing as a “good” Buddhist, or a “bad” Buddhist. We are just who we are. We are just ordinary human beings with a limitless number of limitations. When we realize that I am a limited and ignorant human being then I can go beyond good and bad.
In a relative sense, yes, one should attend temple to be a “good” Buddhist because it is part of the Three Treasures (Buddha, Dharma, Sangha or Teacher, Teaching, Group).
To be part of the Sangha is be part of the Group that together follows the Buddha-Dharma (the Teacher and the Teaching). In theory, one can be an isolated and single Buddhist follower, but it is difficult to feel the support that belonging to a group of “fellow travelers” brings by belonging to a Sangha and attending services.
Additionally, to be a Buddhist means to share the Dharma. We share the Dharma by joining with “fellow travelers.” To have a temple and to listen to the Dharma is a great opportunity and a great responsibility. This is how we share the Dharma with future generations.