By Gerri Cantwell
(This Dharma message is printed with changes made by the speaker for inclusion in the Kalavinka.)
My Dharma message is about our Buddhist organization with emphasis on the Sangha, one of the three key elements of our religion (and all religions for that matter).
Specifically for our reference, the Sangha is one of the Three Treasures. I use the term “Buddhist organization” with some reluctance because it reflects bureaucratic entrenchment and dryness, but the Sangha of the Buddhist Churches of America (BCA) has been charged, challenged by the Bishop, with a new thrust as we reflect on our conditions today.
First, I will speak about a Sangha by another name: Recently, thanks to modern media technology, the world watched the funeral of Pope John Paul II–leader of a world religion of more than a billion followers. We also watched as hundreds of thousands of followers, mostly Catholics, as they streamed into Rome and into Vatican Square. I was in awe of the masses of people who braved the elements and more to be part of this very public farewell. And I was grateful that Rev. Honda noted in Ekoji’s meditation last Sunday a respectful reference to this leader of the Catholics.
As the Catholic Cardinals began in earnest to select the next Pope, it was interesting to hear (at least to the extent that the media found these followers), the differing views and priorities of what the new Pope should be about. We were told that views differ amongst the Cardinals, and I wondered how we really knew this since this is a very secretive process. But besides the fascination of selection, it’s not unreasonable that 115 Cardinals from five continents would differ in their priorities of a new church leader. What we heard and read about from Catholics in different parts of the world were, and remain, concerns relevant to their countries, cities, towns, villages and barrios. After a period of respectful silence, Catholics who sought changes in their church leadership began speaking up and showing up in Vatican City.
I’ve belabored these developments because I believe there are significant parallels with our church, our BCA, our Nishi Hongwanji. Chronologically, the Nishi Hongwanji is much younger as an institution than the Catholic Church (leaving aside the fundamental teachings of the Hongwanji).
The origin of Nishi Hongwanji occurred after 1262 with the passing of Shinran at age 90, and as devotees of Shinran’s teachings in Japan went in increasing numbers to pay their respects at his gravesite. Shinran’s daughter, Kakushinni, became the first caretaker for a structure built to honor Shinran. Later, the caretaker of Shinran’s gravesite structure became known as the Monshu, the spiritual leader of Hongwanji. The structure to honor Shinran was called the Otani Mausoeum, the basis for the Hongwanji. The publication, Jodo Shinshu, a Guide to Living, published by Nishi Hongwanji includes many details of the Hongwanji organization for those of you interested in this.
So, in a leap to the 21st Century, let me note a factor that all Jodo Shinshu practitioners know. The Monshu today is the spiritual leader of the Jodo Shinshu Hongwanji, also called Honpa Hongwanji or Nishi Hongwanji in Kyoto. Today’s Monshu is His Eminence Monshu Ohtani Koshin, a direct blood descendant of Shinran; his wife is Lady Ohtani (note: their photos appear on the wall of the Hondo). In the same book published by Nishi Hongwanji, the Sangha of the Hongwanji is referred to as Nembutsu followers and fellow practitioners. This term means that members of the Sangha are on equal standing, all sharing the same life and same teaching of the Dharma. And this was the uniqueness of Shinran himself as you recall, in that he considered himself on equal footing with the common person, a view he practiced when he was exiled to the outskirts of civilized Japan.
The paradox of Shinran’s exile by hostile Buddhist monks who also went after Shinran’s teacher, Honen, was that his experience as a result, reinforced his belief that the Buddha’s Primal Vow works for the benefit and liberation of all of us. The Power of the Primal Vow reaches into our hearts and minds in the name: Namo Amidabutsu. We are liberated just as we are. If I may go a step further on this point, “Namo” is a Sanskrit word meaning “I entrust.” But since we are incapable of that power in itself, the entrusting and reliance has already been accomplished by the Buddha. Shinran says that Namo means Amida Buddha is calling out to us even before we have entrusted ourselves to Amida Buddha. And So here we are putting our hands together in Gassho in gratitude for the generous Wisdom and Compassion of Amida Buddha in our hearts and minds.
But the growth and expansion of Jodo Shinshu Buddhism did not happen overnight, but over many centuries since Shinran’s time, spreading across the ocean as historical events brought Japan to the West, mainly the Americas. Once in the United States, the BCA organized. Jodo Shinshu spread beyond Japan to other countries and continents.
The slogan for the BCA this year is: “Seek the Teachings and Share it with others.” The slogan or motto for the BCA Campaign for the 21st century, which seeks monies to build a genuine Jodo Shinshu Center is “Walking the Nembutsu Path Together.” These slogans are not just directed to our ministers, but to the greater Sangha.
I had the privilege of representing Ekoji at the BCA’s national meetings held at the end of February. Several Ekoji members attended, including of course, Gordon Bermant the BCA president elect. Bishop Ogui administers to a Sangha, all of us fellow practitioners, in the USA. The Pope — and here's my attachment to the current Catholics’ challenge — administers to, well, you know.
Here is an excerpt of the Bishop's welcome message:
“‘Rejoice in the challenge to seek the truth even amidst uncertainty, and do not be afraid of making mistakes.’ It is with this feeling and heart that I look to move forward with the work of the BCA.”
Here is what he said to us in his key discussion meeting at the BCA; this was his session, not part of official BCA business: “1. Don't be too serious. 2. Don't lose sincerity. Ministers need spiritual support at the temples; but ministers should not be afraid to take actions and make mistakes. My goal is to make Jodo Shinshu a major religious tradition in America.”
He is breaking traditional grounds as our Jodo Shinshu leader, speaking outside the box, and not all Jodo Shinshu Buddhists may accept this wholeheartedly. The key scholar participant, Professor Shiragaku, at the BCA conference said, among much, much else: we must leave the Nishi Hongwanji behind — in America!
Prof. Shiragaku's main presentation occurred on Thursday of the fourth day conference, and it was on meditation. I learned that meditation is not a tradition of Jodo Shinshu as Jodo Shinshu has evolved over the centuries, even though Shinran practiced it! This all seemed strange to me since Ekoji has been practicing meditation for years as Mark LaWall will testify. I discussed this with Trustee Ken Nakamura after the BCA meetings, and Ken said, “so Ekoji has been on the cutting edge.” And, at Ekoji, we have a leader-minister in Rev. Shojo Honda. I have had several occasions to inquire about items related to our services.
Rev. Honda has said to me more than once: that's OK, I like to try new things. My perspective as a Sangha practitioner at Ekoji is hopeful and optimistic. I observe other Sangha people here at Ekoji who demonstrate this forward-looking perspective of what it may mean to practice Sangha
fellowship.
With no disrespect meant to Jodo Shinshu tradition, I will say that Jodo Shinshu Buddhists need to practice Sangha-networking at every opportunity. I see our Sangha members practicing Sangha-networking regularly. Soon, many of you will be asked about being included in Ekoji's new Sangha Directory.
This will be an opportunity to step forward to be part of our Sangha, and I hope you will give this your sincere consideration. This will be your step, and our step to building Jodo Shinshu in America as an active Sangha practitioner.
Namo Amidabutsu.
© 2008 Ekoji Buddhist Temple