This letter by Rennyo Shonin is usually read by Shin ministers at funeral services:
“On White Ashes” (Hakkotsu no Gobunshø)
As we quietly consider the transient nature of human life, we realize that what is truly fleeting is our own life which is like an illusion throughout its beginning, middle and end. Thus, we have never heard of anyone living forever. Our lifetime passes so quickly. Could anyone now live for one hundred years? Will I die first, or will it be another? Will it be today or tomorrow? We do not know. It is said that those who are left behind and those who go before are more numerous than the drops of dew that fall upon the roots of the trees and linger on the tips of their leaves.Thus, in the morning we may have a radiant face, but in the evening come to be white ashes. When the winds of impermanence blow through, both eyes suddenly close and when our final breath is stilled forever, our radiant face turns lifeless and its beauty is altogether lost. Our family and relatives may gather and lament, but all is to no avail. Since this cannot go on for long, our body is then taken to a field and, when it has vanished as smoke in the night, all that is left is white ashes. Words cannot describe such sadness. The transience of human life is not limited to the old or the young and so all people should immediately take to heart the most important matter of birth in the life to come, and, deeply entrusting in Amida Buddha, say the nembutsu.
Respectfully.
This letter “On White Ashes” brings us into a head-on confrontation with the impermanence of human life. It counsels us to look immediately at the nature of this transient world and take up the “most important matter of birth in the life to come” (goshø no ichidaiji), or, that is, the issue of eternal life. It guides us, in the midst of this impermanent world of delusion, to aspire for the eternal realm of enlightenment. For that reason it urges us to entrust in Amida Buddha’s Primal Vow and say the nembutsu.
From: The Idea of Impermanence in Rennyo's Letters (Tomoyasu Hayashi, Ryukoku University, Kyoto; 104 KB PDF download)
84, 000 Thoughts: O-Bon Festival
O-bon is the day on which we appreciate our ancestors and share our being with them. O-bon is also a memorial day for our beloved ones who have passed away. In our country, Buddhists celebrate the O-bon Festival around the middle of July, but in Japan, people observe it on August 15th and 16th of every year.
O-bon does not originate from a single root. Rather, it developed gradually out of various Asian countries, manners, religions, folk festivals, and other such things as it moved East on the Silk Road. Its components include, among other things, ancestor worship in Western Asia and China, and the story about Moggallana and his mother described in the Ullambana Sutra. Eventually all the things mentioned above merged with Buddhism. Therefore, the O-bon Festival does not always reflect the idea of Buddhists. According to Japanese folklore, on the day of the Obon Festival, ancestral spirits visit the place from which they departed. To make the spirits welcome, therefore, Japanese used to decorate their home with lit candles and hung colorful lanterns in front of their houses.
On the day of the O-bon Festival, family members get together at their parents house and enjoy a reunion with their ancestors. The descendants conduct memorial services and/or visit their family grave.
In the gardens of some temples, a graceful ceremony is held. Those who cherish the memory of their beloved ones light candles that illuminate the garden quietly. That garden is also their inner world. Buddhists think of the relationship between ancestors and descendants in terms of “inter-dependence (en’gi.).” Nobody is totally independent, and nobody is totally dependent in this world. Rather, the mode of existence of all is inter-dependent. This is the reality of existence, regardless of past, present, or future. In this sense, we are deeply related to our ancestors through these invisible links. The O-bon Festival is the memorial day of our ancestors, but also, it is a day to appreciate the heritage that they have left us.
Shin Buddhism (27 Feb 2006)
From the Jodo Shinshu Honwanji-Ha Official Site > Shin Buddhism
4 Dec 2005: BODHI DAY '05
With the close of the 2005 year before we commemorate the attainment of Enlightenment by the historical Shakamuni Buddha. His teaching continues to resound throughout the world.
The Buddha with the attainment of enlightenment stated the basic truth of the universe, that is, that all things are dependently originated and nothing stands outside of this truth.
Also, that all things are in the constant process of change. The Buddha taught in this way so that people will learn to become responsible for their actions and their lives.
If all things are interrelated and constantly changing, one must come to understand and take responsibility for one's life. There is no isolation except when we get caught up with our own desires and wishes.
To have the right view means that we see things as interrelated, constantly changing, and that we are one with that truth. To see it otherwise means that we fall into the trap of pain and suffering.
It is often said that it is difficult to deal with change, but the reality is that it is a truth that causes us grief in one respect, but also joy in the changing process that is all around us. So, in the complexity of the life that we live, we find a simple answer in the truth of interrelationship and change.
Right view is to see things simply.
Reflection: The complexity of life is nothing more than our own doing, whereas the simplicity of life is to view life as it is.
Gassho, Rev. Seigen Yamaoka
(Taken from BUSSHIN, Buddhist Church of Oakland, 12/05)
“Rev. Tsuji, in his Dharma message, reminded us that the temple, despite its beautiful appearance that day, would not be a temple without true and earnest seekers of the Dharma to participate and make it one.
5 March 2005: “He explained Shinran’s concept of ‘No priest, no layman.’ ‘Shinran Shonin said there should be no distinction between monk and lay person,’ he said. He expressed his own hopes to put those concepts into practice at Ekoji where we will all eventually be leading services, discussing the Dharma, and putting the Nembutsu into active use. Rev. Tsuji spoke of himself as not a monk but a farmer in priest’s robes. ‘We will all be priests, disguised as workers, homemakers, fathers, and yes, even children,’ he said.
“Ekoji will be a place where the differences of race, color or creed will disappear,’ he said. ‘Ekoji will be open to all who earnestly seek the Dharma.”
(From the Sangha, Ekoji’s first newsletter on Rev. Kenryu T. Tsuji, Sunday, Sept. 13, 1981 Dharma Talk at the Opening Service of the Ekoji Buddhist Temple, Springfield, Va.)
24 Oct 2004: At the Fall Seminar on Oct 23, Rev. Dr. Nobuo Haneda discussed the primary importance of the Larger Sutra to Jodo Shinshu Buddhism. Find out more about this and other Pure Land Sutras at this website, maintained by Dr. Hisao Inagaki:
Here's a link to the Larger Sutra Mandala. The Larger Sutra Mandala is a valuable visual aid to the understanding of the Larger Sutra. The Chinese translation of this sutra is a difficult text to read for all nationalities, but its message is easily understood through this mandala. The name of the artist is not known, but the mandala was no doubt composed under the guidance of a scholarly priest belonging to the Jodo or Jodo Shinshu school. We can also derive from this mandala many spiritual messages. It shows Amida's Dharma in action and our karma with painful retributions.
"Gassho to Amida" is a simple gatha written for Dharma School children by the late Rev, Kenryu T. Tsuji in the hope that they will understand the meaning of the words. This gatha can be chanted to the tune of the Junirai (Ekoji Dharma School Service Book)
First Three Stanzas
Namu Amida Butsu
I recite Amida's Name.
With deep joy and gratitude
I gassho to Amida.
Trees and grasses and flowers
All grow in His Compassion.
His Light shines throughout the world.
I gassho to Amida.
Flowers bloom and flowers fall;
From the seeds sprout new flowers.
This is the truth unchanging.
I gassho to Amida.
Link to the entire gatha Gassho to Amida
20 Apr 2004
About Shoshinge
The following introduction is from Shinshu Seiten, Jodo Shin Buddhist Teaching, published by the Buddhist Churches of America. The English translation of the gatha is from The True Teaching, Practice and Realization of the Pure Land Way, Vol. I., Shin Buddhist Translation Series, Hongwanji International Center, Kyoto, Japan.
The full title of this gatha, Shoshin Nembutsu Ge, means ‘Gatha on the Right (or True) Faith in the Nembutsu.’ The title consists of three terms: Shoshin, lit. ‘Right Faith’ refers to Shinjin, or Faith. Nembutsu, lit. ‘thinking of the Buddha,’ refers to the practice of uttering Amida’s Name. Ge, or gatha’ in Skt. Means ‘verse,’ or ‘hymn.’ Faith and Nembutsu are very important ideas constituting the central concepts of Shin Buddhism.
In the passage which introduces the Shoshin Ge, Shinran notes;
Relying upon the true words of the Great Sage and reading the commentaries of the great masters, I have realized the profound grace of the Buddha. Hence I here compose the Gatha of True Faith in the Nembutsu.
This shows that he composed this gatha out of his gratitude to Amida Buddha on the basis of the Teachings of Sakyamuni and the commentaries of the Seven Patriarchs.
‘The words of the Great Sage’ directly refers to the Dai Muryoju Kyo (The Larger Sutra), in which Shinran Shonin found the true religion by which a sinful and helpless man can be saved. He trusted in the Teachings of this Sutra singleheartedly, and conceived of all the other Teachings of the Buddha as being expedients to Pure Land Buddhism. It is also important to note that Shinran approached the Teachings of Amida’s Salvation through seven predecessors, namely, Nagarjuna and Vasubandhu from India; Doran, Doshaku and Zend in China; Genshin and Genku in Japan. In the Kyo GyoShin Sho he abundantly quotes from their discourse, and in the Shoshin Ge he gives their essentials.
The whole gatha is an exposition of the Pure Land Teaching which may be divided into two parts: 1) based on the Sutra and 2) based on the commentaries.
Audio file of the entire chant (6.74 MB download, opens in a new window): Shoshinge.mp3 from Hompa Hongwanji - Budismo Terrapura (Brazil)
More information, including the text of the chant and an English translation, are available on this Ekoji website page: Shoshinge
4 Jan 04
Juseige, chanted weekly at Ekoji's service
Juseige comes from the Larger Sutra of Immeasurable Life. In that sutra the Bodhisattva Dharmakara, who becomes the Amida Buddha, declares to the Buddha Lokesvararaja his intentions to become a Buddha himself.
The Three Sacred Vows refer to Dharmakara’s pledge to:
1. Establish the most incomparable Vow in the world;
2. Become a great provider and save the poor and suffering;
3. Attain Buddhahood and have his Name heard throughout the ten quarters of the universe.
Audio file of the entire chant (1.3 MB download, opens in a new window): Juseige.mp3 from Hompa Hongwanji - Budismo Terrapura (Brazil)
More information, including the text of the chant and an English translation, are available on this Ekoji website page: Juseige
28 Oct 2003
Buddha-Nature
Buddha-nature is the innate capacity to look upon all beings with great compassion. Every human being possesses this potentiality. Buddha-nature is the very basis of human dignity and the spiritual foundation of enlightened human relationships. The spirituality of man is greater than his physical or intellectual being and it is the spirituality, his Buddha-nature, which, when cultivated to its highest state, makes man a Buddha -- perfect in Wisdom and perfect in Compassion. The ultimate message of the Buddha was, “Awaken the Buddha-nature in yourself.” It is this message that we must clearly hear.
Buddha-nature is not restricted solely to human beings. The fundamental Dharma teaches us that even “the mountains, rivers, trees, grass and all possess Buddha-nature.” This means not only human beings but all sentient beings, all things in the universe, possess the capacity to become a Buddha. Once a scientist asked me, “How can a rock become a Buddha?” I replied, “When you have become a Buddha.”
An excerpt from Heart of the Buddha Dharma: following the Jodo Shinshu path. The book consists entirely of writings found in Rev. Tsuji’s files:
20 Oct 2003
TEACHING: Having entrusted ourselves to the teaching of Namo Amida Butsu, we experience the joy of having received the assurance of Buddhahood. From the constant gratitude that arises within, we shall strive to live in service to the community and humanity.
Page 2, "The Essentials of Jodo Shinshu," Shin Buddhist Service Book
8 Jun 2003
Amidst a world undergoing constant and far-reaching change, it is difficult to know what may be taken as the foundation for our lives and how we should carry on our existence. In every age and in all societies, however, it is the true and real teaching that genuinely guides us; nothing else suffices.
Through such writings as the True Teaching, Practice, and Realization of the Pure Land Way, Shinran Shonin clarified the teaching of the Primal Vow of Amida Buddha. This teaching is not restricted in its relevance, but unfailingly becomes meaningful for any person who reflects deeply on human existence. For at heart is the wish to guide all human beings, transcending differences of nationality, ethnicity, and race, to truly fruitful lives. Amida Buddha calls to us, who are inclined to enclose ourselves within our own husks, to awaken to that which is true and real.
The publication of the Collected Works of Shinran is a joyous occasion. The work of translation is difficult, for the understanding required extends to various underlying differences in culture and practices. This work, carried on through the efforts of many persons, is now published in comprehensive form.
It is my hope that, through The Collected Works of Shinran, even one more person may encounter the Shin Buddhist teaching and gain insight into the life of the nembutsu.
Ohtani Koshin
Monshu
Jodo Shinshu Hongwanji-ha
The Preface to The Collected Works of Shinran
24 Dec 02
What is Shin Buddhism?
Shin Buddhism is a Pure Land denomination originating in Japan in the 13th century, though Pure Land tradition and teaching has a long history going back to India. This tradition originated with Shinran (1173-1263). He studied initially on Mount Hiei, a Tendai Monastery, and later with the Pure Land teacher Honen (1133-1212). Living among the common people, he interpreted the compassion of Amida Buddha and the Pure Land Sutras to meet the spiritual needs of ordinary people, peasants, hunters, fishermen and merchants who could not leave their homes to engage in monastic life. He taught the way of trust in Amida Buddha's Vows as the basis for ultimate enlightenment of even the most lowly and evil person.
From the introduction to Shin Buddhism in Modern Culture, an online course in Shin Buddhism by Dr. Alfred Bloom
10 Feb 2002
The radiant light, unhindered and inconceivable, eradicates suffering and brings realization of joy; the excellent Name, perfectly embodying all practices, eliminates obstacles and dispels doubt. This is the teaching and practice for our latter age; devote yourself solely to it. It is eye and limb in this defiled world; do not fail to endeavor in it. Accepting and living the supreme, universal Vow, then, abandon the defiled and aspire for the pure. Reverently embracing the Tathagata's teaching, respond in gratitude to his benevolence and be thankful for his compassion.
Here I, Gutoku, of outlying islands, relying on the treatises from India and the western regions and looking to the explanations of the teachers of China and Japan, reverently entrust myself to the teaching, practice, and realization that are the true essence of the Pure Land way. And knowing keenly that the Buddha's benevolence is difficult to fathom, I seek to clarify it through this collection of passages on the Pure Land way.
Preface to Passages on the Pure Land Way by Shinran Shonin, the initial discussion topic of our Adult Dharma School.
22 Dec 2001
Gobunsho Letter by Rennyo Shonin
The fundamental point in the Teachings of Jodo Shinshu is not the necessity to eliminate one's evil thoughts or the attempt to stop the rise of evil thoughts and attachments. If it be your lot, engage in commerce, in base servitudes, and in hunting and fishing. Believe firmly in Amida's Vow which promises deliverance for evil beings such as we who are perplexed day and night by our shamefully evil karmas. Rely single-heartedly on the compassionate Vow of only Amida Buddha; we shall be delivered by Tathagata without fail if our Faith at the very moment we believe in His deliverance is pure.
What, then, should we believe as we repeat the Nembutsu? We should believe that we repeat the Nembutsu while we have life for the purpose of expressing our gratitude and thankfulness because rebirth for us hopeless beings is through this Power of Faith. Such a person is called a devotee of faith who has received that Decided-Faith of our Teaching.
With reverence, I remain
18th day, 12th month, 3rd year of Bunmei (1471
22 Dec 2001
Reflections by Seigen Yamaoka
In the tragic events of the day it is important that we calm our thoughts, so may I offer the following:
Reflections: Calm reflection is what is needed now to send loving thoughts to all those who are in need. Do not let anger and hate crowd your hearts and minds. We must be mindful of the meaning of life.
Gassho,
Seigen Yamaoka, Resident Minister, Buddhist Church of Oakland
13 Sep 2001
GOLDEN CHAIN
I am a link in Amida's golden chain of love that stretches around the world. I will keep my link bright and strong.
I will be kind and gentle to every living thing and protect all who are weaker than myself.
I will think pure and beautiful thoughts, say pure and beautiful words, and do pure and beautiful deeds.
May every link in Amida's golden chain of love be bright and strong, and may we all attain perfect peace.
A Dharma School Children's Meditation Reading, often recited from memory at every Dharma School service. From the Shin Buddhist Service Book, Buddhist Churches of America (1994)
16 Mar 2001
"When I say, 'Namu Amida Butsu' the thought arises in me that I am supported by Amida Buddha, and I realize that my life is not mine alone. I think of the Importance of my bonds with all other people and living things." - His Eminence Koshin Ohtani
14 Jan 2001
1. When Dotoku from the village of Kanjuji visited Shonin Rennyo on New Year's Day of the 2nd year
of Meio (1493), the Shonin said, "How old have you become, Dotoku? I urge you to recite the
Nembutsu. By, 'the Nembutsu of the Self-Power', is meant that the Nembutsu is recited with the idea in
mind that by offering a great number of recitations to the Buddha, the merits gained, thereby, determine
one's deliverance by the Buddha. By, 'Nembutsu of the Other-Power', is meant that at the very instant
of the total reliance on Amida Buddha, we are, already, received by Him for deliverance. The
Nembutsu that is recited after this acceptance is always, 'NAMU AMIDA BUTSU, NAMU AMIDA
BUTSU', that expresses the joy of the heart in its thankfulness and gratefulness for the establishment of
our deliverance by Him. Therefore, by, 'the Other-Power', is meant, essentially, the, 'Power of Another'.
The instant of our total reliance on Amida Buddha continues through our moment of death and we are
reborn in the Pure Land". Thus, spoke the Shonin
from Rennyo Shonin Goichidai Kikigaki
The Words of Shonin Rennyo
Heard and Recorded During His Lifetime;
A Translation of the
"Rennyo Shonin Goichidai Kikigaki"
Book 1
Articles 1 through 90
Source: Seattle Betsuin Religious Department, 1978
Don Hale (Executive Chairman 1976)
26 Nov 2000
What follows is an "84000 Thoughts" essay written by Rev Kenryu T Tsuji, from the December 1991 edition of Ekoji's Kalavinka Newsletter.
The most powerful stanza in Shinran Shonin's "Hymns of the Pure Land" contains the following lines:
"One who rejoices in Faith, says the Buddha, Is equal to Tathagata."
"The Great Faith is Buddha-nature; Buddha-nature is Tathagata."
The commentary tells us that the first part of the stanza is based on the Wreath Sutra and the second half on the Nirvana Sutra. I made a free translation of the above in order to make it easier for us to understand some of the technical terms.
My free translation reads as follows:
The Buddha said:
Those who are awakened
and rejoice in their Oneness
with Amida Buddha
are truly One
with the all embracing
Power of Wisdom
and Compassion.
This Great Awakening
is Buddha-nature;
Buddha-nature is the Power of Cosmic Wisom and Compassion.
Buddha is more than the historic founder of Buddha-Dharma, who was born 2500 years ago in India. Gautama was enlightened to the Power of Cosmic Compassion and Wisdom which pervades the whole universe and was thus called Buddha. This power permeates all things in the universe. Therefore, "mountains, rivers, trees, and grass" all attain Buddhahood.
Those who come to this Great Awakening, or what is often called faith, realize that they possess a fundamental Buddha-nature. However, many go through life without this realization and Buddha-nature does not exist for them.
On December 8th, some 2500 years ago, Gautama showed the world that human beings could become a Buddha, Perfect in Wisdom and Compassion. And the important point to remember is that the supreme goal of Buddhahood is to lead all beings and all things to Buddhahood. Bodhi Day is the celebration of this historic event as well as the celebration of our own ultimate human potential to benefit the world. KTT
Oct 26 00
Book Description from Amazon.com about Dr Taitetsu Unno's
With great spiritual insight and unparalleled scholarship, Dr. Taitetsu Unno--the foremost authority in the United States on Shin or Pure Land Buddhism--introduces us to the most popular form of Buddhism in Japan. Unique among the various practices of Buddhism, this "new" form of spiritual practice is certain to enrich the growing practice of Buddhism in the United States, which is already quite familiar with Zen and Tibetan traditions. River of Fire, River of Water is the first introduction to the practice of Pure Land Buddhism from a trade publisher and is written for readers with or without prior experience with it.
The Pure Land tradition dates back to the sixth century c.e., when Buddhism was first introduced in Japan. Unlike Zen, its counterpart which flourished in remote monasteries, the Pure Land tradition was the form of Buddhism practiced by common people. Consequently, its practice is harmonious with the workings of daily life, making it easily adaptable for seekers today. Despite the difference in method, though, the goal of Pure Land is the same as other schools--the awakening of the true self.
Certain to take its place alongside great works such as Three Pillars of Zen, The Miracle of Mindfulness, and Zen Mind, Beginner's Mind--River of Fire, River of Water is an important step forward for American Buddhism.
Sep 3 00
The recitation of the Nembutsu - Namu Amida Butsu (I place my faith in Amida Buddha) is an outward verbal expression of thanksgiving and gratitude for salvation assured. This thanksgiving and gratitude for Amida's Compassion becomes a vital spiritual force in the lives of all who follow the Nembutsu.
from Rev Kenryu Tsuji's Jodo Shinshu: A Brief Introduction
Jul 16 00 Eternal Truth of Shin Buddhism
"When I humbly contemplate matters, I realize that the inconceivable Universal Vow is the great ship that carries us across the sea of Samsara which is difficult to cross and that the Unhindered Light is the sun of Wisdom which breaks the darkness of ignorance."
From the Preface to Shinran Shonin's KYOGYOSHINSHO: A COLLECTION OF PASSAGES REVEALING
THE TRUE TEACHING, PRACTICE AND ENLIGHTENMENT OF THE PURE LAND WAY. Translated by Hisao Inagaki
Jul 3 00: When the thought of saying the nembutsu emerges decisively from within, having entrusted ourselves to the inconceivable power of Amida's vow which saves us, enabling us to be born in the Pure Land, in that very moment we receive the ultimate benefit of being grasped never to be abandoned.
Amida's Primal Vow does not discriminate between the young and old, good and evil; true entrusting alone is essential. The reason is that the Vow is directed to the being burdened with the weight of karmic evil and burning with the flames of blind passion.
Thus, in entrusting ourselves to the Primal Vow, no other form of good is necessary, for there is no good that surpasses the nembutsu. And evil need not be feared, for there is no evil which can obstruct the working of Amida's Primal Vow.
Chapter One of Dr. Taitetsu Unno's translation of the Tannisho
© 2008 Ekoji Buddhist Temple
