The Pure Land in the New World
The Dhamma Times  13th August 2002

For 150 years, the Buddhist Churches of America (BCA) was the almost
exclusive domain of Japanese Americans. Now, with an increasingly
diversified membership and new publications on Pure Land teachings,
the BCA is riding the winds of change.
By Dr. Taitetsu Unno


Pure Land Buddhism in North America is represented by one of its
Japanese schools, Jodo Shinshu or Shin Buddhism, incorporated in 1898
in San Francisco as the Buddhist Mission of North America. In 1944,
at the Topaz Concentration Camp in Utah, this was changed to the
Buddhist Churches of America (BCA) in order to make it sound less
alien and objectionable to the general American public. Its history
may be considered in two phases: from its founding to 1952, when
Japanese immigrants became eligible fo r naturalization (Walter-
McCarranAct); and from 1952 to the present, during which time
American society has undergone vast changes in the areas of both
racial tolerance and religious pluralism.

When Japanese laborers were brought to Hawaii and the United States
to replace the Chinese who were banned entry by the Chinese Exclusion
Act (1882), the majority came from prefectures considered traditional
strongholds of Jodo Shinshu. Like the Chinese before them, they
suffered all kinds of legal discrimination—local, state, and
national. They could not become naturalized citizens, lease or buy
land, or testify against whites. They were forbidden from certain
occupations, their children attended segregated schools, and they
were subject to miscegenation laws.

To create a bulwark against an alien and intolerant society, they
established Shin Buddhist temples and built a dynamic sangha
(community of practitioners) for mutual aid and protection, Japanese
immigration was virtually stopped in 1907 by executive decree and
finally legally banned by the Oriental Exclusion Act of 1924. In
December 1941, anti-Japanese prejudice culminated with the arrest and
detention by the FBI of 2,000 community leaders, including Buddhist
priests. In the following year, Executive Order 9066 justified the
incarceration of 120,000 people, 77,000 of whom were American
citizens by birth. All this was carried out without due process of
law, causing Supreme Court Justice Frank Murphy to call it "the
legalization of racism." Throughout the first half of the twentieth
century, to be a Buddhist was considered to be un-American and
disloyal.

When the imprisoned Japanese Americans were released from the
concentration camps in 1945 and returned to the West Coast, the
Buddhist temples became temporary hostels for the majority of the
people who had no place to call home. The second generation, or
Nisei, whose average age was about twenty-three, began to take
leadership of the BCA and to integrate Buddhism into American society
by initiating such actions as getting the Scout movement to create
Buddhist religious awards—Sangha for Boy Scouts, Karuna for Camp Fire
Girls, and Dharma for both. They successfully lobbied the U.S. Army
to identify Buddhist with a "B" on dogtags (previously they had been
classified "P" for Protestant), to inscribe the Wheel of Dharma, the
dharmachakra, on military gravestones for Buddhists, and to recognize
Buddhist chaplains. The groundwork for training Buddhist ministers in
this country was conceived at this time, evolving eventually into the
Institute of Buddhist Studies, now formally part of the Graduate
Theological Union in Berkeley, California.

One representative of this early period is Yehan Numata (1897-1994),
who became a successful industrialist and founded the Society for
Promoting Buddhism. Among its many projects, the most important is
the placement of more than six million copies of The Teaching of
Buddha in 7,500 hotels around the world; the establishment of chairs
in Buddhist Studies at Harvard, Chicago, UC Berkeley, Hawaii, Smith
College, Toronto, Oxford, Leiden, and other universities; and the
sponsorship of the English translation of scriptures from the Chinese
Buddhist Tripitaka.

In the second half of the century, beginning in the 1950s, Buddhism
became more acceptable through growing American contacts with Asia,
and, within the last few decades, Zen, Tibetan Buddhism, and
Vipassana have each attracted a considerable following. In contrast,
the BCA temples are facing difficult times with a declining
membership, a shrinking financial base, and a lack of ordained
ministers. The major reasons are the high rate of Japanese American
outmarriages (70 percent) and no pressing need for an ethnic enclave
among the third and fourth-generation Japanese Americans, who are
generally well-educated and economically stable. Currently, there are
about sixty temples in the BCA (and thirty more in Hawaii under
separate jurisdiction). Among them, the smaller temples will either
fold or consolidate with larger temples, and those that may survive
will move in two opposing directions.

On the one hand, temples found in areas with a sizeable Japanese
American population, primarily on the West Coast, will remain ethnic
in conformity with what scholars call the ethnic nature of American
religions. In my locality, in Western Massachusetts, for example, the
Immaculate Conception Church, founded by Polish immigrants in 1904,
still holds services in Polish with 95 percent of the parishioners
being of Polish descent. Likewise, Portuguese is used in Our Lady of
Fatima, French in St. Rose DeLima, Spanish and Korean in their
respective churches. Black churches, too, retain their ethnic
conformity. The ethnic Buddhist temples have rejected the earlier
service formats and emphasize sutra chanting, but they are developing
activities uniquely Asian-American, such as dharma schools for
children, taiko drumming, Bon dance festivals, Hanamatsuri (birth or
Buddha celebration), and so on, which are not normally a part of the
Shin tradition in Japan.

On the other hand, although small in numbers, Shin temples are
emerging that include more and more convert Buddhists. In some
instances they serve in leadership roles, such as presidents or
officers on the temple boards, as well as teachers in dharma schools
and study classes. It will be interesting to see whether or not these
temples increase their non-Japanese memberships in the coming years.
At the annual general conference of the BCA held in February 2001, a
notable increase in the number of Caucasian delegates was reported.

Another interesting recent phenomenon is the formation of Shin
Buddhist sanghas independent of the BCA. They draw membership from
the larger American society, frequently maintaining contacts with
each other through the Internet. Examples of these small Shin
Buddhist sanghas are found from Massachusetts to Alaska. This is
partially due to the growing recognition that Shin Buddhism is
another significant expression of Mahayana Buddhism. With the English
publication in 1997 of the collected works of Shinran (1173-1262),
the founder of Shin Buddhism, more people will have direct access to
his teaching. A study of his works should correct the stereotypes
attached to shin Buddhism: that it is a watered-down version of the
Buddha-dharma, or that it is an imitation of Christian faith.


No one can predict the future of Pure Land Buddhism in North America,
especially in its institutional form, but there is no question that
it will add a spiritual depth and breadth to Buddhism in the West.
And it may even have salutary effects on other areas of Western
intellectual and religious life. This is because of its emphasis on
boundless compassion, which is nonjudgmental and all-inclusive, and
because of the cultivation of self that is tolerant, open, and
supple, affirming human finitude—limited, imperfect, vulnerable, and
mortal—as essential for enlightenment.

Shin Buddhism, being part of the Mahayana tradition, teaches the
basic doctrines common to all schools, such as no-self, impermanence,
emptiness, the Bodhisattva ideal, and so on, but it does so from the
perspective of the lay practitioner. Appreciation of this Pure Land
approach should minimize the self-righteous arrogance that I notice
among some convert Caucasian Buddhists, who imitate a monastic
discipline while maintaining a secular, lay lifestyle.

Dr. Taitetsu Unno is the Jill Ker Conway Professor Emeritus of
Religion at Smith college and the author of River of Fire, River of
Water (Doubleday, 1998).

>The Pure Land in the New World
>The Dhamma Times  13th August 2002
>
>For 150 years, the Buddhist Churches of America (BCA) was the almost
>exclusive domain of Japanese Americans. Now, with an increasingly
>diversified membership and new publications on Pure Land teachings,
>the BCA is riding the winds of change.
>By Dr. Taitetsu Unno
>.....
>Shin Buddhism, being part of the Mahayana tradition, teaches the
>basic doctrines common to all schools, such as no-self, impermanence,
>emptiness, the Bodhisattva ideal, and so on, but it does so from the
>perspective of the lay practitioner. Appreciation of this Pure Land
>approach should minimize the self-righteous arrogance that I notice
>among some convert Caucasian Buddhists, who imitate a monastic
>discipline while maintaining a secular, lay lifestyle.

I have also noticed this pattern. The sanctimonious behavior of such
individuals is indeed a pattern of arrogance and self-contradiction.
in gassho,
Richard
(Shaku Egen)

After reading that very interesting article about The Buddhist
Churches of America, it makes me wish I belonged to a group of like
minded individuals. I've been interested in Japanese culture since
childhood and it would be good for me to make friends and join in
Japanese celebrations and events centered around Jodo or Shin.
I've lived all over the world but am now living in Arkansas and,
needless to say, there are no Japanese buddhist groups here that I
know of (Little Rock area)....I so wish there was someone in Little
Rock I could meet with now and then to learn and chat and share
thoughts.
Would a long-distance affiliation with a Shin buddhist center benefit
me in studies and friendships and, if so, where is there a temple for
me ?
I have Multiple Sclerosis and I don't travel much anymore but I'd
still like to reach out by phone, mail or internet.

Many Thanks for this group !
:) Meg the Snowmonkey

Dear Meg,
It sounds like what you are looking for is the Cyber Sangha for
people just like you who follow or are interested in Shin Buddhism.
It is $30 a year. Here is the website information:

"Welcome to the Shin Dharma Net Cyber Sangha, initiated by the Honpa
Hongwanji Betsuin in Honolulu! We're here to provide a focal point on
the Internet, where anyone studying Shin Buddhism, or wishing to
identify with it, can get information and nurture their spiritual
lives.

By talking with ministers and others, you can seek answers to your
questions and gain insight into the various aspects of Shin Buddhism.
Essentially, it is for those who don't have access to a temple
community. Where there is a temple, we encourage you get  to know the
Shin Buddhist community by participating in that temple's life -- but
we welcome you as a member of the Shin Dharma Net Cyber Sangha as
well.

Shin Dharma Net Cyber Sangha dues is $30 per year, and includes:

the monthly Goji, Honpa Hongwanji Betsuin (print) Newsletter and

Metta, the newsletter of the Buddhist Study Center in Honolulu.

Through both publications, members will be able to get a sense of the
life of the Shin community in Hawaii, and be a part of that
community. In addition to the publications, members receive a 10%
discount from the Honpa Hongwanji  Bookstore and also have access, by
e-mail, to ministers located at the Honolulu temple or other temples
in the Hawaiian islands.

At present the following ministers are available for dialogue:
Rev. Ruth Tabrah -- Honolulu Betsuin, email rutab@...
Rev. Alfred Bloom -- Honolulu Betsuin email: albloom@...

If you wish to make contact with another member minister, please
e-mail Rev. Bloom for a referral. We hope people throughout the world
who are linked together through their trust in Nembutsu will become
one in a spiritual fellowship that will develop online through the
teaching of Shinran.

Though he lived in the 13th century, Shinran's spiritual insight
remains relevant and vital today. If you share this conviction,
please join us here as part of the Shin Dharma Net Cyber Sangha so we
can establish a true network that transcends all boundaries and
limitations.

To join, please send your dues to:

Alfred Bloom
204 Kuuhoa Pl.
Kailua HI, 96734

Checks or money orders (in U.S. currency only) must be made out to the
Honpa Hongwanji Betsuin."

best wishes,
Richard St. Clair
Somerville, Mass.
(feel free to mention my name to Rev. Bloom if you want to)

======your message=========
<<From: "snowmonkey53" <megdg@...>
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Date: Sat, 24 Aug 2002 21:47:11 -0000
Subject: [shinlist] Re: Interesting Article but where do I join in?
Reply-To: shinlist@yahoogroups.com

After reading that very interesting article about The Buddhist
Churches of America, it makes me wish I belonged to a group of like
minded individuals. I've been interested in Japanese culture since
childhood and it would be good for me to make friends and join in
Japanese celebrations and events centered around Jodo or Shin.
I've lived all over the world but am now living in Arkansas and,
needless to say, there are no Japanese buddhist groups here that I
know of (Little Rock area)....I so wish there was someone in Little
Rock I could meet with now and then to learn and chat and share
thoughts.
Would a long-distance affiliation with a Shin buddhist center benefit
me in studies and friendships and, if so, where is there a temple for
me ?
I have Multiple Sclerosis and I don't travel much anymore but I'd
still like to reach out by phone, mail or internet.

Many Thanks for this group !
:) Meg the Snowmonkey
============

--Welcome again (I had to be away for a while).
--Anpuheru's paper is interesting. A specific topic, for instance:
"Appreciation of this Pure Land approach should minimize the
self-righteous arrogance that I notice among some convert
Caucasian Buddhists".
--Yes. The buddhist daily life shows how much this topic is
major. Many converted Caucasians are apparently excessively
unmoderated. For instance, there are many "fundamentalists" in
Zen, who recommend rules stricter than in the Japanese
temples.
--The Pureland Buddhism is by far more modest. This favors
tolerance. The knowledge of the great importance of Amidism in
Asia would be a help, a reevaluation of the equilibrium amid
buddhist schools and practices.
--Gassho.

Hello,dearests,

My name is Yutaka Tanaka, a native Japanese. lol

I'm a spritualist, and an ascensionist also.

Lately, I feel the revelational time is coming on this planet.
Some of you may feel it is somewhat crazy thing. lol
I have been learning freely about the religions and philosophies around the
world.
I don't agree with anything intact, but with discernment always.

But I am very serious, and with it , in a way, we will have the Christ
consciousness, that
related to the 48 vows , I feel.

I convince that this 48 vows is delivered from the core of the Heart , from 
That is I and
you.
this vows cannnot be just only words. To be transit thru to the Pure Land in
reality.
Crazy ? lol

I have also learned with a specialist for Shinran, and it have leaded me to be
familiar with
him.

And some of you may know about the Rishu-kyo, which is considered as Tantric,
but I found
that the holy Christ consciousness as 48 vows in the 17 vows of Dainichi Nyorai.

I think it is so natural, Buddha tells us about multi-Universe,
multi-dimensions.
Things and illusions can be multiple no matter what time and space are
percieved.

Of course, I am only a learner, and a believer, in these years I have learned
from Spirits
within me that have faith and trust.
Each of us has not only one Spirit, but a lot of Spirits within.

Sorry, if you feel confusing, I can't speak English not so well.

Love,
Yutaka Tanaka

the November update to the Buddhist bibliography is now online at :
http://www.cyberdistributeur.com/buddbib.html
enjoy your reading !

the Buddhist forum is now again online at :
http://www.cyberdistributeur.com/yabben/index.php?board=2
the old database got lost during the move to the new hosting plan, sorry about
that !

Can someone please help to to know the proper way to pronounce Namu
Amida Butsu. I want to make sure that I am pronouncing it properly.

There is no wrong way to pronounce it. We Pure Landers
are not fundi's legalists. You will find no arguements
here about pronouncation like you can find on the
nichiren lists.

peace,

=====
Jim Davis
Ozark Bioregion, USA

'To announce that there must be no criticism of the President
or that we are to stand by the President, right or wrong,
is not only unpatriotic and servile, but is morally treasonable
to the American public.' -- Teddy Roosevelt

__________________________________________________
Do you Yahoo!?
Yahoo! Web Hosting - Let the expert host your site
http://webhosting.yahoo.com

Hi Wallgazer:
You can break it to "Na-Mu-A-Mi-Da-Bu-Tsu", in Japan,
they also recite it as "Na-Man-Da-Bu".
In gassho,
Clifton (Dodatsu)

--- wallgazer2000 <wallgazer2000@...> wrote:
> Can someone please help to to know the proper way to
> pronounce Namu
> Amida Butsu. I want to make sure that I am
> pronouncing it properly.
>
>


=====
Gassho,
Clifton Ong (Shaku Do Tatsu)

Email: sanath_sg@...

Homepage: http://honganmission.cjb.net/

__________________________________________________
Do you Yahoo!?
Yahoo! Web Hosting - Let the expert host your site
http://webhosting.yahoo.com

Thanks, that was exactly what I was wanting someone to
do was break it up like that.

Thanks and gassho,
John (wallgazer)

--- Clifton Ong <sanath_sg@...> wrote:
> Hi Wallgazer:
> You can break it to "Na-Mu-A-Mi-Da-Bu-Tsu", in
> Japan,
> they also recite it as "Na-Man-Da-Bu".
> In gassho,
> Clifton (Dodatsu)
>
> --- wallgazer2000 <wallgazer2000@...> wrote:
> > Can someone please help to to know the proper way
> to
> > pronounce Namu
> > Amida Butsu. I want to make sure that I am
> > pronouncing it properly.
> >
> >
>
>
> =====
> Gassho,
> Clifton Ong (Shaku Do Tatsu)
>
> Email: sanath_sg@...
>
> Homepage: http://honganmission.cjb.net/
>
> __________________________________________________
> Do you Yahoo!?
> Yahoo! Web Hosting - Let the expert host your site
> http://webhosting.yahoo.com
>


__________________________________________________
Do you Yahoo!?
Yahoo! Web Hosting - Let the expert host your site
http://webhosting.yahoo.com

>Can someone please help to to know the proper way to pronounce Namu
>Amida Butsu. I want to make sure that I am pronouncing it properly.

NA as in "wand"
MU as in "moot"
A as in "what"
MI as in "me"
DA as in "what"
BU as in "book"
TSU as in "sue"

There may be slight variants of this.

in gassho,
Shaku Egen

--- In shinlist@y..., "Richard St. Clair" <stclair@m...> wrote:

> NA as in "wand"
> MU as in "moot"
> A as in "what"
> MI as in "me"
> DA as in "what"
> BU as in "book"
> TSU as in "sue"
>
> There may be slight variants of this.
---------------------
---In France, the classic pronunciation of the words "Namu
Amida Butsu" gives exactly the same result as the way
recommended by Richard St Clair. We apply so a pronunciation
slightly different from the ordinary French, but praised by our
orientalist classic scholars ("u" as in "moot"; the common
French differs). So the pronunciation indicated by St Clair seems
widely worthwile, even in latin countries.
--Gassho.

--- In shinlist@y..., "Eric Jautee & family" <eric.jauteev@w...>
wrote:
> --- In shinlist@y..., "Richard St. Clair" <stclair@m...> wrote:
>
> > NA as in "wand"
> > MU as in "moot"
> > A as in "what"
> > MI as in "me"
> > DA as in "what"
> > BU as in "book"
> > TSU as in "sue"
> >
> > There may be slight variants of this.
> ---------------------
> ---In France, the classic pronunciation of the words "Namu
> Amida Butsu" gives exactly the same result as the way
> recommended by Richard St Clair. We apply so a pronunciation
> slightly different from the ordinary French, but praised by our
> orientalist classic scholars ("u" as in "moot"; the common
> French differs). So the pronunciation indicated by St Clair seems
> widely worthwile, even in latin countries.
> --Gassho.

This is also the case with Spanish. In general, I tend to pronounce
the vowels in Spanish and the consonants in English. Though not fool-
proof, it tends to work really well. Sometimes it helps to be
bilingual.  :-)

In the Dharma,
Ernesto

Hi,

I was looking at the Buddhist Bookstore's catalog and wondered what the
difference was between the malas and the ojuzus.  Does anyone know?

Is omyogo the nembutsu in Japanese caligraphy by Rennyo?

I was also curious to see a photo of the 13" x 5" Amida Buddha brocade.
Does anyone know what this one looks like?  Is it the one with the blue
and gold "sun rays"?  I'd ask them directly but they don't have email
(far as I know).

all the best,

-Anjin (not my real name, btw)

Hi Anjin,
malas is tibetan and ojuzu is japanese, so there's the
difference. Another difference is that malas tend to
be long (108 bead) while Ojuzus (unless those used by
ministers) tend to be short.
I dunno wat the Omyogo sold in the Buddhist Bookstore
looks like, so i can't say whether it's Shinran
Shonin's, Rennyo shonin's or even Go-monshu's (Sokunyo
shonin) calligraphy. Maybe you'd like to call the
Buddhist Bookstore to ask? Maybe you can contact the
Buddhist Bookstore at bcahq@...? I should
think it's the one with blue and yellow "sun rays"
because it's the very common type of background for
the Gohonzon in Honganji.
Gassho,
Clifton (Dodatsu)

--- Anjin <anjin@...> wrote:
> Hi,
>
> I was looking at the Buddhist Bookstore's catalog
> and wondered what the
> difference was between the malas and the ojuzus.
> Does anyone know?
>
> Is omyogo the nembutsu in Japanese caligraphy by
> Rennyo?
>
> I was also curious to see a photo of the 13" x 5"
> Amida Buddha brocade.
> Does anyone know what this one looks like?  Is it
> the one with the blue
> and gold "sun rays"?  I'd ask them directly but they
> don't have email
> (far as I know).
>
> all the best,
>
> -Anjin (not my real name, btw)
>


=====
Gassho,
Clifton Ong (Shaku Do Tatsu)

Email: sanath_sg@...

Homepage: http://honganmission.cjb.net/

__________________________________________________
Do you Yahoo!?
Yahoo! Web Hosting - Let the expert host your site
http://webhosting.yahoo.com

Thanks Clifton…  how about nenju? Is that any different than ojuzu?
Does nenju have two joined loops or is it just coiled once around?

Also, I was hoping you (and others) could give me a brief description
or opinion about any or all of the following books in English about
Shin Buddhism.

Here's the list:

The Fundamental Spirit of Buddhism, by Akegarasu
You Are Not Alone, by Aoyama
Shin Buddhism's Essence, by Fujimoto Ryukyo
Monshin Hearing Faith, by Fukuma
Awareness of Self, by Haguri
Plain Words on the Pure Land Way, Hirota
Shinran: an Introduction to His Thought, by Hirota
Buddha and Man, by Ikeyama
Bearer of the Light, by Kakehashi
Heard by Me, by Maida
Ajatasatru: Story of Who We Are, by Matsumoto


Thanks so much,

Anjin

--Welcome !
--You spoke of malas, tending to be long (108 beads), and
ojuzus tending to be short.
--Here in France, the long malas are sold, but also many, many
short "Buddha's wristbands" with always 21 beads, the colors of
which are various (some of them red -the color of Amida??).
--What these "Buddha's wristbands" mean? Short malas, or a
kind of ojuzu, or something else? Why this number of 21 (7x3: a
religious meaning??) ?
--Namu Amida Butsu.

Hi Anjin

I was always under the impression that the terms "juzu" and "nenju"
were interchangable.

Unfortunately, I'm not familiar with any of the books that you
listed! Good Luck in your search!

Namu Amida Butsu!

Anpu-Heru

On Fri, 22 Nov 2002 21:35:00 -0000
"anpuheru" <ANPUHERU@...> wrote:
>
> Unfortunately, I'm not familiar with any of the books that you
> listed! Good Luck in your search!
>


I don't know anyone in this city who is following the Pure Land path so
books are all I have. I like to imagine reading is my "monpo"
(listening to the dharma?).

So far I've read Taitetsu Unno's two books (River of Fire and Bits of
Rubble), the Collected Works of Shinran, D.T.Suzuki's Buddha of Infinite
Light, December Fan by Manshi Kiyozowa, Naturalness by Kanamatsu, Ocean
by Tanaka, Gospel of Pure Grace by Bloom, No Abode by Hirota, Rennyo by
Rogers, Perfect Freedom in Buddhism by someone I forget and a half dozen
translations by Chinese Buddhists.

I just keep re-reading them, saying the nembutsu, occasionally realizing
something like last night it occured to me even the faith in Amitabha
Buddha is a gift from Amitabha and NOT something I have to construct or
improve.

I am just a hungry ghost in the midst of plenty, blinded by thirst,
unable to see the grace which has sustained us all from the beginning...
but HOW can I see it?  All my good guesses failed long ago. I have no
better plan than trusting Amitabha with the bundle!

Trusting Amitabha I can be as I am - for better or worse - an element of
peace emerges and I am grateful.


bye for now,

Anjin

On Sat, 23 Nov 2002 10:08:16 EST
ShinBuddhist@... wrote:

> Each book listed has a short description of what it is about and/or
> the approach the author is taking towards her/his topic. I hope that
> this note is of some help.
>

yes, I had forgotten about the short descriptions of some books they
offer. "Buddha & Man" by Ikeyama looked particularly interesting to
me. I'm most attracted to expressions which seem to come from the
authentic depth of people. Manshi Kiyozawa is my favourite in that
department, so far.  When I read him I feel completely convinced he is
telling a truth he knows. I like him a lot.

I joined the CyberSangha and received their very generous discount on
some books, including the Collected Works of Shinran for $30!

time to go now, thanks for your help...

-Anjin

On Sat, 23 Nov 2002 10:08:16 EST
ShinBuddhist@... wrote:
>
> Grasped,
> never to be abandoned,
> Ernesto.
>

glad to hear it Ernesto, congratulations!

I've just changed my pseudonym from the hopeful "Anjin" to the more
realistic "Bombu"!  And to celebrate, a poem...


	 Bombu leaping
	 to the next conclusion -
	 from a lotus
	 to a banana peel.

	 Don't worry!
	 Losing our way
	 IS the Way.

	 The good and lost
	 can hear the call -
	 Namo Amitabha...
	 Namo Amitabha...



-Bombu

Dear friends,

I am new to Shin Buddhism. I have been involved in a Theravada group
many years ago, so I know the fundamentals of Buddhism. I am
presently in a Lutheran Church also, and they have the experience
of "Other Power" also, from a Christian perspective. But I feel that
Buddhism is a calmer, less ideological practice, that I am
increasingly drawn to.

I have been taking Dr. Alfred Bloom's Shin course on the Shin Dharma
Net, and have been reading "River of Fire, River of Water" by
Taitetsu Unno. I ma very impressed with Shin.

I would like to know if there are individuals in suburban Maryland
who get together to fellowship.

Greetings to everyone on this Board!

On Sun, 24 Nov 2002 18:29:19 EST
ShinBuddhist@... wrote:

>
> I seem to fall more times than I get up (if that's
> possible!).
>

I think all human beings must be guessing [and probably wrong] most of
the time. As Shinran says, if we knew like Amida knew then we might
really know what is good and what is evil BUT, as it is...  no matter,
bumping up against our limitations is a reminder [to me] of why I
entrust myself to Amitabha.  There certainly ARE a lot of reminders but
that's a good thing! :-)

... it's good to meet you Ernesto. Who knows? perhaps we've met before,
as Seikaku says in "Essentials of Faith Alone" 'With the pledges of
friendship in this life - brief as a dream - to guide us, we tie the
bonds for meeting before enlightenment in the coming life. If I am
behind, I will be guided by others; if I go first, I will guide others.
Becoming true friends through many lives, we bring each other to the
practice of the Buddha-way, and as true teachers in each life, we will
together sunder all delusion and attachment'.

-Bombu

Greetings, Ernesto,

Here is an answer to your question about Alfred Bloom's online course
on Shin Buddhism.

I like this course for several reason. It is well-written and also
enjoyable to read. It is a step-by-step explanation in very logical
order, of Buddhism, Shin, Shinran, development in Japan, nembutsu,
Amida, etc..

The course is divided into 25 chapter, and I have finished chapter 8.
There are multiple choice questions at the end of each chapter, to
test your comprehension. But they are not hard!

Shin Buddhism is very new to me, and I am glad to have an enjoyable
and knowledgable tutor like Dr. Bloom to help me. I think you will
enjoy Dr. Bloom's exposition. Hopefully it won't be to basic for you.

I came to Buddhism first through Theravada, and got to know some Sri
Lankan monks, who taught me Vipassana meditation. I got my initial
(unfavorable) opinion of Shin, not from these monks (who are ultra
tolerant) but from Christmas Humphrey's book "Buddhism". Mr. Humphrey
does not like Shinran! So for years I thought Jodo Shin-shu was
hopelessly corrupt! I am so happy to see that it is a vital part of
world Buddhism! I am reminded of the verse in Psalm 119 "Thy word is
a lamp unto my feet and a light unto my path".

For many years now I have tried to fit myself into evangelical
Protestantism, but I have come to realize that it's a little like
shoehorning a round peg into a square hole. Nevertheless, I am
culturally Protestant, and read scriptures to get my own light from
them. I have come back to Buddhism spiritually, and am looking for a
sangha to fellowship with.

Working out my own salvation with diligence!

--- In shinlist@y..., ShinBuddhist@a... wrote:
> Howdy!
>
> In a message dated 11/24/02 1:27:32 PM Pacific Standard Time,
> montcomd1@y... writes:
>
> > Dear friends,
> >
> > I am new to Shin Buddhism. I have been involved in a Theravada
group
> > many years ago, so I know the fundamentals of Buddhism. I am
> > presently in a Lutheran Church also, and they have the experience
> > of "Other Power" also, from a Christian perspective. But I feel
that
> > Buddhism is a calmer, less ideological practice, that I am
> > increasingly drawn to.
>
>                 This reminds me of an experience that Kenneth K.
Tanaka
> shares with us in his book, Ocean: An Introduction to Jodo-Shinshu
Buddhism
> in America (A Dialogue with Buddhists & Others). He writes as
follows:
>        "Many religious scholars agree that Shinran's teachings are
like those
> of Martin Luther (1483-1546), the most famous Protestant reformer.
Shinran
> and Luther do share similar understandings regarding 1) human
nature, 2)
> ultimate truth and 3) the source of spiritual resolution. (See page
109)
>        I often teach classes of students studying for the ministry.
The
> students are of many different faiths. Once, in my class on Jodo-
Shinshu, a
> group of young Lutheran seminarians taking the course blurted
out, 'Your
> teaching is just like ours!' I praised them for seeing how Shinran
and Luther
> are alike, but also pointed out some differences.
>        Then in jest, I said, 'You know, it's actually Shinran
Shonin who
> influenced Martin Luther, because Shinran lived about three hundred
years
> earlier! Did you know Luther was a reincarnation of Shinran!' The
class, made
> up of equal numbers of Buddhists and Christians, roared with
laughter. They
> enjoyed sharing mutual respect for each other's traditions and were
willing
> to accept that they were alike in some ways and different in
others." Pages
> 60 - 61.
>
> >
> > I have been taking Dr. Alfred Bloom's Shin course on the Shin
Dharma
> > Net, and have been reading "River of Fire, River of Water" by
> > Taitetsu Unno. I ma very impressed with Shin.
>
>                 I have been tempted to take that course also.
Though I have
> had the opportunity to read extensively and visit various Shin and
Jodo
> temples both here in Los Angeles and in Kyoto, I have yet to take
this
> course. It would probably bee a good plan to begin taking it at the
beginning
> of the new year. Could you possibly share with us what it is about
the course
> that has impressed you the most?
>
> >
> > I would like to know if there are individuals in suburban
Maryland
> > who get together to fellowship.
>
>                 If I am not mistaken, there should be, at least,
one Shin
> temple in the Washington, DC area. The following is a link to Ekoji
> Jodo-Shinshu Buddhist Temple in Northern Virginia, close to
Washington, DC. I
> hope that it is geographically convenient enough for you to visit.
>
>         <A HREF="http://www.ekoji.org/">Ekoji Buddhist Temple (Jodo
Shinshu)</A>
>
> Grasped,
> never to be abandoned,
> Ernesto.