FRIEND of the DHARMA WAILUKU HONGWANJI BUDDHIST TEMPLE 1828 VINEYARD STREET, WAILUKU, HI 96793 TELEPHONE: (808) 244-0406 – 244-9252 Website

Total Page:16

File Type:pdf, Size:1020Kb

FRIEND of the DHARMA WAILUKU HONGWANJI BUDDHIST TEMPLE 1828 VINEYARD STREET, WAILUKU, HI 96793 TELEPHONE: (808) 244-0406 – 244-9252 Website FRIEND OF THE DHARMA WAILUKU HONGWANJI BUDDHIST TEMPLE 1828 VINEYARD STREET, WAILUKU, HI 96793 TELEPHONE: (808) 244-0406 – 244-9252 Website: www.wailukuhongwanji.org VOL. LIV, No. 10 Email: [email protected] October 2017 Help needed to prep green onions and food and craft booths will be set up around the temple grounds. bean sprouts for Maui Fair She said that food such as barazushi, nishime, sekihan, okara, pickled vegetables, baked goods, chicken bento, and hamburg- EMBERS HELP IS NEEDED TO CLEAN, CUT, er curry will be sold. Crafts made by the BWA members and by and pack the green onions on Tuesday, October local craft vendors will be sold. Plants will be available for sale. M3, and Wednesday, October 4, beginning at 7 In addition, commercial vendors, many from Oahu, will be a.m. and ending at noon. On Tuesday evening, help is showing off their wares. The BWA helps to provide assistance needed to cut and pack the green onions beginning at 4 p.m. to the temple. If you get off work earlier, come and be the first to start cut- ting the onions. College workshop to be held on Sun- On Wednesday, help is needed to pack 495# of bean day, October 15 sprouts. A total of 330 bags of bean sprouts and 240 bags of COLLEGE WORKSHOP FOR HIGH SCHOOL so- pork hash are needed. Board Chair, Michael Munekiyo, phomores and juniors along with their parents, will asks that all members support this project. Bean sprouts Abe held at the Wailuku Hongwanji Social Hall on and pork hash will be packed on Thursday and Friday. Sunday, October 15, beginning at 3 p.m. The workshop will Members are reminded to pick up be presented by Lloyd Yonemura, a retired high school their chow fun counselor. The workshop will assist students in getting an early start in applying for and selecting a college. RESIDENT MICHAEL MUNEKIYO REMINDS MEM- BERS to pick up their chow fun at the fairgrounds dur- Preschool registration for temple ing the following hours: members to begin on November 1 Thursday, October 5 5 p.m. to 11 p.m. AILUKU HONGWANJI MEMBERS ARE INVITED Friday, October 6 5 p.m. to 12 midnight to register their child early for Preschool for the Saturday, October 7 10 a.m. to 12 midnight 2018-2019 school year. An applicant MUST be a Members may also pick up their chow fun on Saturday, Wailuku Hongwanji Mission member at least 3 months prior to October 7, at the Wailuku Hongwanji Social Hall from 8 submitting an application. Members will begin the registration a.m. to 10 a.m. However, they MUST INFORM the office process starting Wednesday, November 1, 2017. that they will pick up the chow fun at the temple. Even Preschool Director Karen Yoshida stated that a non- though the deadline for informing the office has passed, you member would have to wait to register their child until Mon- can still call (244-0406) so enough chow fun is cooked. day, January 8, 2018, when the school’s Fall Term begins. Help needed to dismantle booth Primary qualification to enroll at the Preschool is that a child must be 2 years, 8 months of age or older and under 5 ELP IS NEEDED TO DISMANTLE THE CHOW years old. Parents must come to the school to register their Fun Booth on Monday, October 9, beginning at children. No telephone reservations will be accepted. H7:00 a.m. Aldon Mochida requests that members bring their tools and meet at the fairgrounds. The dismantled booth will be stacked into 5 pallets and transported to the temple for storage by Tri Isle Trucking. Lunch will be served upon completion of the project. BWA Autumn Craft and Food Fair set for October 28 HE ANNUAL BUDDHIST WOMEN’S ASSOCIATION Au- tumn Craft and Food Fair will be held on Saturday, Octo- Tber 28, at the Wailuku Hongwanji temple grounds from 7:00 a.m. to 12 noon. President Janet Kubota reported that “A WELCOMING SPIRIT GROWS OUR COMMUNITY TEMPLE” - 1 - So, the Chinese newspaper apologized to the Japa- AmessagefromReverendShinkaiMurakami nese company for their negative article written five years ResidentMinister–WailukuHongwanjiMission ago and printed articles on these high quality products. Many of the local farmers visited the farm owned by the Nurture and Enriching Japanese company and learned the basic principles on how Namo Amida Butsu to produce quality products for their farms. It took a few years but many patiently learned from the Japanese com- Today, the internet is a necessity if you want to do re- pany and started producing their own high quality items for search on any subject. I am not much of a computer the local people. geek, but I manage to get by with any research I need to At Honpa Hongwanji Mission of Hawaii, we have the do. Jr. YBA program, martial arts, Japanese Language Recently, I read an article which connects our Jodo School, Pacific Buddhist Academy, preschools, and scout- Shinshu (Buddha, Dharma, and Sangha) guidance, and I ing programs that are nurturing our future leaders. was very impressed. The article goes as follows: We may not see these youths at our services and ac- A Japanese company leased a little over 200 acres of tivities. They are just incubating in the soil. Yes, it may land in China. The size, 200 plus acres, is just about the take a little time, just like the Japanese company that left size of an 18-hole golf course. One local Chinese news- acres of land nurturing in the field to enrich the soil as it paper laughed at the Japanese company because even if later produced great products. These products will be the they leased the land for 20 years, the company would not wisdom, compassion, and sincere heart, which Jodo Shin- be able to use the land for years. shu followers will offer to the community. This led the local people to suspect that the "Japanese An important thing is we must have the confidence company may have hidden treasures on the land." During and belief in our children and grandchildren to become our spring and autumn, they grew a few clumps of grass on successor. We can see how Shinran Shonin expressed the land and during the winter, the few clumps of grass his feelings and Amida's great wisdom "The True Shinjin were hidden by snow and decomposed and became natu- of the Pure Land way" in the collected works of Shinran, p. ral fertilizer. 101 as follows: The following year, at the beginning of spring, there Shinjin keeps the seeds of virtues from destruction; were a few more clumps of grass. During winter all of Shinjin nurture the tree of enlightenment; Shinjin makes grass were under the snow and decomposed and became supreme wisdom grow; and Shinjin makes all the Buddhas natural fertilizer once again. Each year the grass covered manifest itself. more and more of the field and within the five years, the You see our Dharma School students at our temple grass covered the entire field. services and activities. Yes, all of you are nurturing our What the Japanese company did was to use the land future with your sincere wisdom and faith of the Nembutsu as a ranch and had hundreds of cattle feed on the grass. minds to our children and grandchildren. Let us call our The cows ate the grass and their droppings became ferti- new and young families and nurture them and rejoice in lizer. The droppings became a great source of natural the happiness with all our Nembutsu followers. fertilizer and eventually, the entire field was full of nutrients Namo Amida Butsu, Namo Amida Butsu, Namo Amida Butsu and the land became perfect for farming. The company started producing high-quality dairy prod- Friend of the Dharma ucts such as milk and cheese. The farm also produced or- Deadline for submitting information for publication is the 15th of the month prior to the publication date. ganic strawberries, sweet tomatoes, and sweet corn. They The Wailuku Hongwanji Mission, 1828 Vineyard Street, Wailuku, HI 96793, publishes the newsletter monthly. Phone: 244-0406. The opinions shipped their products to high-quality supermarkets. The written by individual contributors are their own and do not necessarily reflect those of the Wailuku Hongwanji Mission. prices were a bit higher than the local products. The local STAFF people laughed and thought who would buy these expen- Joan Tamori ...................................................................... Rev. Shinkai Murakami Franklin Hamasaki ...............................................................................Meiji Hirose sive items. Itsuyo Kusuda ..................................................................................Richard Ouchi However, because the quality of these organic products Mae Omuro ....................................................................................... Stella Kuwae Contributing Reporters were excellent and because people liked the taste of these Buddhist Women’s Association ................................................. Ms. Janet Kubota Boy Scouts........................................................................ Mrs. Shelley Pellegrino high-quality products, they refused to purchase any items Cub Scouts ................................................................................... Mrs. Erin Ferrer from the local stores. The local products could not compete Dharma School ......................................................................... Ms. Sandra Hirata Judo Club..........................................................................Mr. Ronald Hiyakumoto with the organic products. Preschool ................................................................................Mrs. Karen Yoshida STEM Scouting...................................................................Mrs. Courtnie Morihiro “A WELCOMING SPIRIT GROWS OUR COMMUNITY TEMPLE” - 2 - Tengan reminds temple and affiliate Deadline to submit Dana Award appli- organizations members cation is October 31 AITH TENGAN, MANPOWER CHAIR, WOULD LIKE EADLINE TO SUBMIT NOMINEES FOR THE Tadai- to remind temple and affiliated organizations members chi Fukunaga Dana Award for Wailuku Hongwanji that their help is needed at the Chow Fun concession. Mission members is Tuesday, October 31, 2017. Shown below are the dates and times for their work assign- DNomination forms may be picked up at the temple office.
Recommended publications
  • The Mirror of Seon (4)*
    The Mirror of Seon (4)* Young-eui Park (Translator)1 Abstract “There is One-thing that is pure and sublime from its birthless birth, and as it has neither beginning nor end, there is no way to be named or described.” This is the opening line of ‘The Mirror of Seon’ by the Most Venerable Seosan. He then asks himself, “What is it that is the One-thing called?” and answers his own question quoting a passage from an ancient sage: “There was a circle even before the arrival of Buddha, which not even Sakyamuni could describe. How then was it possible for Mahakasyapa to transmit it?” This is the theme and the essence of the work: finding our true nature and original face, which is without form and indescribable. Key words: Great-circle, Silence, Dharma-body, Simultaneous cultivation of meditation and doctrine, Great exertion. Young-eui Park is a Professor Emeritus, Chungnam National Univ. ([email protected]) *This is the English translation of Seonga Gwigam (禪家龜鑑) by Venerable Cheongheo Hyujeong (淸虛 休靜). This is the 4th part of it (H. 7, 640b‒43a). International Journal of Buddhist Thought & Culturer February 2012, vol. 18, pp. 171‒87. ⓒ 2012 International Association for Buddhist Thought & Culture The day of submission: 2011.12.15 / Completion of review: 2012.1.4 / Final decision for acceptance: 2012.1.28 172 Young-eui Park (Translator): The Mirror of Seon (4) 1. 2. 3. 4. 5. 6. 7. 8. 51. Prayer Chanting Should Be Devotional “Prayer chanting should be humble and devotional. Devotion comes from true nature, And humility is to subjugate ignorance.” You might transcend the world If your body, tongue, and concept are bright and clean.
    [Show full text]
  • Passages from the Commentary on Thethe Infiniteinfinite Lifelife Sutrasutra
    Passages from the Commentary on TheThe InfiniteInfinite LifeLife SutraSutra HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Table of Contents Table of Contents................................................................2 Preface: Passages from the Commentary on The Infinite Life Sutra.3 Chapter One: The Assembly of Sages Attend the Dharma Teaching.....9 Chapter Two: The Virtues of Samantabhadra Bodhisattva were followed by All......................................................12 Chapter Three: The Original Cause of the Great Teaching.....................35 Chapter Four: The Causal Ground of Monk Dharmakara......................44 Chapter Five: Ceaseless Cultivation with Vigorous Devotion and Utmost Sincerity......................................................58 Dedication.........................................................................73 The Ten Recitation Method...............................................74 Glossary.............................................................................76 Dedication of Merit...........................................................85 Verse for Transferring Merit.............................................86 Places to contact:...............................................................87 Master Chin Kung photo...................................................88 2 Preface: Passages from the Commentary on The Infinite Life Sutra The full name of this sutra is The Buddha Speaks of the Infinite
    [Show full text]
  • Shobogenzo Zuimonki
    Shobogenzo Zuimonki http://global.sotozen-net.or.jp/eng/library/Zuimonki/index.html Introduction 1.Zen Master Eihei Dogen and Koun Ejo Shobogenzo Zuimonki consists of the dharma talks of Eihei Dogen Zenji (1200–1253) who transmitted Soto Zen from China to Japan. These talks were originally recorded by Koun Ejo Zenji, Dogen’s dharma successor, and probably edited by his disciples after Ejo’s death. In this introduction, I’d like to briefly introduce Ejo Zenji since he is not as well known in the West as Dogen Zenji. Ejo was born of a noble family, the Fujiwara, in Kyoto, in 1198. In 1215, at eighteen years of age, he was ordained as a Tendai monk under Master Enno at Yokawa on Mt. Hiei. He studied the fundamental philosophy of Buddhism; the Kusha (Abhidharmakosa-bhasya) Jojitsu (Satyasidhi-sastra), and Tendai teachings etc. However, he realized that studying for fame and profit or for high position in the Buddhist order was meaningless. Arousing bodhi-mind, he wanted to leave the monastery just as many other Buddhist leaders did in that age. According to the Denkoroku (The Record of Transmitting the Light) of Keizan Jokin, who received ordination from Ejo and later became the successor of Tettsu Gikai, Ejo once visited his mother. His mother said; “I allowed you to become a monk not because I wanted you to rise to a high position and associate with the upper class. Just do not study or practice for fame and profit. I hope only that you will practice in poverty, wear black robes, hang a bamboo hat on your back, and walk on your own feet [instead of riding in palanquins].” Upon hearing this, Ejo changed his robes and never went back to Mt.
    [Show full text]
  • Jodo Shu 浄土宗 and Shin Shu 真宗*
    Jodo Shu 浄土宗 and Shin Shu 真宗* Harold Stewart Since their independent establishment in the Kamakura period, the two principal schools of Pure Land Buddhism, the Jodo Shu founded by the saintly scholar Honen Shonin (–) and the Shin Shu founded by his most illustrious disciple Shinran Shonin (–), have been pre-eminent as spiritual forces among the Japanese people as well as enjoying the patronage of both throne and shogunate, and together account for the majority of Japanese Buddhists today. Yet they have been largely over-looked by Occidental scholars and have aracted far less aention than Zen among students of religion in general, despite an antecedent history in China and India stretching back for almost two thousand years. is has been partly due to the paucity of translations of their basic scriptures and commentaries into European languages, the few hitherto available having been rendered into a pseudo-biblical English which would deter all but the most determined seeker; and this has resulted in their being dismissed, aer a cursory perusal, as ‘too much like Christianity’. e Pure Land doctrines were fully developed in complete isolation from Christian influence, and although in certain points resemblances to Christianity, as well as to other traditions, can be found in them, nevertheless they remain essentially nondual and authentically Buddhist. Jodo Shu, which adheres strictly to the leer of Honen’s original teachings, is the more conservative branch, and still partly retains the old monasticism, as well as the repetition of the Nembutsu backed by Faith as many times as possible up to the moment of death, as a means of posthumous rebirth in the Pure Land.
    [Show full text]
  • TORONTO BUDDHIST CHURCH a Jodo Shinshu Temple DECEMBER
    DECEMBER 2016 ‘In the land of the Maple Leaf, Japanese Canadians proudly celebrate their centennial.’ It was written by Takeo Nakano specifically for the bell in 1977 (when the bell was placed at Ontario Place) It was donated by the JETO. 楓の国 日系史輝く 百年祭 TORONTO BUDDHIST CHURCH a Jodo Shinshu Temple 1011 Sheppard Ave West Toronto, Ontario, Canada, M3H 2T7 (416) 534-4302 www.tbc.on.ca GUIDING LIGHT DECEMBER 2016 DECEMBER 2016 Sunday Monday Tuesday Wednesday Thursday Friday Saturday PLEASE NOTE: 1 10:00 am 2 3 Events marked with an Tai Chi Sr. Karaoke Club Year End Party asterisk are private and not 1:00 pm 8:00 pm Buyo open to the general Buyo public 7:00 pm Thank You ! Meditation 4 SHOTSUKI MONTHLY 5 10:00 am 6 7 8 10:00 am 9 10 11:00 am * Tai Chi MEMORIAL SERVICE Sr. Karaoke Private Family 1:00 pm Memorial SANGHA PANCAKE 7:00 pm 7:00 pm Buyo SUNDAY & PIE SALE Service Evening of Taiko 2:00 pm 9:30 am Sangha Mtg Buddhism *Momiji 10:30 am Kid’s Sangha Service 11:00 am Service 4:00 pm *Yee Hong 12:30 pm Dana Mtg (Eko) Service 3:00 pm* Private Family 7:00 pm Memorial Srvc & Reception Meditation 11 REGULAR SERVICE 12 10:00 am 13 14 15 10:00 16 17 10:0 am * am Tai Chi 9:30 am Bazaar Wrap up Sr. Karaoke Private Family Meeting 1:00 pm 7:00 pm Memorial Buyo 11:00 am Service *Mgmt Com & 7:00 pm Service 2:00 pm * BOD Taiko 4:00 pm TBC *Castleview Meetings *Buyo Group Year 7:00 pm End Party Meditation 18 JODOYE 19 20 21 10:00 am 22 23 24 BODHI DAY SERVICE *Momiji Office Open 10:30 am Kid’s Sangha Community 10:00 am until Mtg 11:00 am Service 12 noon 7:00 pm Taiko 25 NO SERVICE 26 27 28 29 30 9:00 am 31 10:00 am Joya E Service 1:00 pm MOCHI Office Open TEMPLE CLOSED Mochi Tsuki TSUKI 10:00 am—12:00 If you have an emergency please contact: Prep noon Rev.
    [Show full text]
  • Mind-Seal of the Buddhas
    MindMind SealSeal ofof TheThe BuddhasBuddhas Patriach Ou-i's Commentary on the Amitabha Sutra Translated by J.C. Cleary HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Mind-Seal of the Buddhas Patriarch Ou-i’s Commentary on the Amitabha Sutra Translated by J.C. Cleary Foreword, Notes and Glossary by Van Hien Study Group 2 3 This book is a translation from the Chinese of a major commentary on the Amitabha Sutra, the key text of Pure Land Buddhism. Its author is the distinguished seventeenth century T’ien-T’ai Master Ou-i, subsequently honored as the ninth Patriarch of the Pure Land school. To our knowledge, it is the first time this work has ever been rendered into a Western language. Chinese title: Vietnamese title: Cover Illustration (page 2) Amitabha Buddha with the mudra of rebirth in the Western Paradise Painting on silk 18th century, National Museum of Korea, Seoul. Sutra Translation Committee of the United States and Canada New York - San Francisco - Niagara Falls - Toronto, 1996 4 5 Editors’ Foreword Of all the forms of Buddhism currently practiced in Asia, Pure Land has been the most widespread for the past thousand years. At the core of this school is a text of great beauty and poetry, the Amitabha Sutra, intoned every evening in count- less temples and homes throughout the Mahayana world. This important text shares with the Avatamsaka and Brahma Net sutras the distinction of being among the few key scriptures preached spontaneously by the Buddhas and Bodhisattvas, without the customary request from the assembly.
    [Show full text]
  • 5] China & Japan: Ch'an & Zen-Boeddhisme
    5] China & Japan: ch’an & zen-boeddhisme verspreiding en ontwikkeling van boeddhisme in China volgens de legende had keizer Ming (28-75 na Chr.) een droom van een gouden god, zwevend voor zijn paleis hij vroeg zijn adviseurs wie dit kon zijn, en FuYi zegt dat er in India een geestelijke is die één is geworden met de dao de keizer stuurde gezanten naar India, en op de rug van witte paarden kwamen er boeddhistische sutra's retour boeddhisme arriveerde in China vanaf de 1e eeuw na Chr.1, waarschijnlijk via de zijde-route (Pakistan, Tajikistan) de weinige vertalingen waren niet erg accuraat, waardoor kennis beperkt bleef tot het idee van meditatie (dhyana), associatie met traditionele Chinese of en daoïstische ideeën en gebruiken leidde tot eigen variaties boeddhistische stromingen die China bereiken zijn varianten van het dan opkomende mahayana-boeddhisme het mahayana erkent vele andere boeddha's naast Siddartha Gautama, alsook vele bodhisattva's bijv. Vairocana: het 'gelukslichaam' van de Boeddha, personificatie van sunyata / leegte "ik, Vairocana Boeddha, zit op een lotusbloem; op de duizend bloemen die mij omringen zitten duizend Sakyamuni Boeddha's; elke bloem bevat honderd-miljoen werelden; in elke wereld verschijnt een Sakyamuni Boeddha; allen zitten ze onder een bodhi-boom; allemaal tegelijk bereiken zij de verlichting; al deze ontelbare boeddha's hebben Vairocana als hun oorspronkelijke lichaam" (bloem-ornament-sutra) of bijv. de Amitabha-boeddha in het zuiverland-boeddhisme ( een stroming binnen het mahayana) het zuiverland (pure land, jingtu) boeddhisme kwam in de 2e eeuw na Chr. vanuit noord-India naar China, middels door de monnik Lokaksema vertaalde mahayana-sutra's (m.n.
    [Show full text]
  • Amida Buddha, the Central Symbol of Pure Land Teaching by Alfred Bloom, Emeritus Professor, University of Hawaii
    Amida Buddha, The Central Symbol of Pure Land Teaching by Alfred Bloom, Emeritus Professor, University of Hawaii The central symbol of Pure Land teaching, Amida Buddha, emerged in Mahayana Buddhism from among the multitude of Buddhas, Bodhisattvas, or other Indian divine beings, to become the primary expression of Unconditional Compassion and Universal Wisdom, eclipsing all other figures. Amida’s western Pure Land where he is said to reside has been described in detail in the Larger Pure Land Sutra and the Smaller Amida Sutra, attracting the devotion of the masses through the centuries in East Asian societies. His Land was the most accessible, through the easy practice of reciting his name. Consequently, Amida Buddha became the object of worship-reverence, inspiring a host of teachers and followers in every stream of Mahayana tradition and permeating the whole of East Asia. More people probably have invoked the name of Amida than any savior figure in history. Wherever there is personal tragedy or disaster or hope for a better afterlife, the name of Amida will be intoned for the welfare of the people involved. But how should we understand Amida? Over the years that I have been teaching, the question has been frequently raised by inquirers whether or not Amida Buddha is a God comparable to God in Christianity. The story of Amida in the Sutra contributes to the question by recounting how Bodhisattva Dharmakara became Amida Buddha, the universal, cosmic saviour of all beings. According to the Sutra account, a king in an unnamed land and world renounced his throne to seek enlightenment and open the path to an ideal world.
    [Show full text]
  • A Christian Apologetic to the Doctrine of Grace in Shin Buddhism
    LIBERTY BAPTIST THEOLOGICAL SEMINARY A CHRISTIAN APOLOGETIC TO THE DOCTRINE OF GRACE IN SHIN BUDDHISM A PAPER SUBMITTED TO DR. C.F. SMITH IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN GLOBAL APOLOGETICS BY JEREMY ROSEMAN LYNCHBURG, VA MAY 6, 2010 1 CONTENTS INTRODUCTION.………………………………………………………………………..3 SHORT HISTORY OF SHIN BUDDHISM……………………………………...6 SIMILARITIES BETWEEN LUTHER AND SHINRAN………………………..9 CHAPTER ONE: THE HUMAN PREDICAMENT……………………………...……..10 THE AGE OF MAPPO…………………………………………………………..11 THE DEFILED WORLD………………………………………………………..15 KARMIC EVIL………………………………………………………………….16 THE BIBLICAL DEFINITION OF EVIL………………………………………19 CHAPTER TWO: THE PURPOSE OF GRACE………………………………………..25 THE EIGHTEENTH VOW……………………………………………………...27 THE NEMBUTSU……………………………………………………………….28 SHINJIN…………………………………………………………………………30 SIMUL JUSTUS ET PECCATOR………………………………………………33 JUSTIFICATION VERSUS MERIT TRANSFER……………………………...35 CHAPTER THREE: THE SOURCE OF GRACE………………………………………39 A MAN BECOMES A MEDIATOR……………………………………………39 A MANIFESTATION OF THE DHARMA-BODY…………………………….40 THE NAME……………………………………………………………………...42 THE PRIMAL VOW…………………………………………………………….43 2 CHRIST AND AMIDA………………………………………………………….44 CHAPTER FOUR: THE ULTIMATE GOAL OF GRACE…………………………….49 THE PURE LAND AS NIRVANA……………………………………………..49 HEAVEN AND NIRVANA…………………………………………………….51 CONCLUSION………………………………………………………………………….55 BIBLIOGRAPHY……………………………………………………………………….58 © 2010, Jeremy Roseman 3 INTRODUCTION Pluralists have claimed that Christianity and Shin Buddhism are similar in their approaches to salvation.1 It is claimed
    [Show full text]
  • Fellow Travelers Issue 12 the Monthly Newsletter of the Longmont Buddhist Temple
    2017 December Volume 6 Fellow Travelers Issue 12 The monthly newsletter of the Longmont Buddhist Temple LONGMONT BUDDHIST TEMPLE NORTHWEST CORNER - PIKE ROAD AND MAIN STREET, (606 PIKE ROAD), LONGMONT, COLORADO 80501 P.O. BOX 2083, LONGMONT, COLORADO 80502 Message from Sensei John Issue Contents Message from Sensei John - Gratitude 1 News Around Longmont Buddhist Temple 2 Bodhi Day (Jodo E) Service 2 Gratitude Wheel of Dharma - "Go and get some water ..." 3 by Sensei John Hughes Wheel of Dharma - Ultimate Shelter 4 Minister's Assistant Save the Date - March 10, 2018 - "We Are All One" 5 With Thanksgiving over and the holiday season in full New Year's Eve (Joya E) Service 5 swing, I return to one of my favorite topics. Gratitude 2018 LBT Membership Form 6 2018 Membership Drive 7 is one of the key concepts in Shin Buddhism. The first Oseibo 7 talk I heard Rev. O’Dowd give at LBT focused on being Board and Committee Chair Contact Information 8 thankful for all the causes and conditions that arose to December Calendar 9 allow me to hear the teaching of Shinran Shonin. Over Temple Information 9 the course of several conversations with members of the sangha it has become clear that after Wisdom and Compassion, gratitude is a very important part of what it means to be a Shin Buddhist. useful to you – straight prose – a three or four column list, a spreadsheet if you will – or some other form that This teaching of gratitude is not just saying thank you works for you. One way of setting up the list is: Column by rote, mindlessly if you will.
    [Show full text]
  • Who's Who in the Chants
    Who’s who in the chants I. Cast of characters. The Buddhas: Vairocana Amitabha Shakyamuni The Bodhisattvas: Manjusri Samantabhadra Avalokitesvara Ksitigarbha Disciple: Shariputra These are the main personages who appear in our chants. Note that, with the exception of two stanzas in the Morning Bell Chant (the first two four-line stanzas which end in “namu Amita Bul”) these chants are not particularly Zen chants, but belong to the broader Mahayana liturgy. Thus this discussion necessarily focuses on the broader Mahayana tradition. II. The buddhas There are many many buddhas in the Mahayana pantheon. We will only talk about the three who appear in our chants, but two others worth knowing about are Maitreya, the buddha of the future, and Baisajyaguru, the medicine buddha. The famous Korean buddha statue in which the buddha sits on a chair with one foot resting on the other knee is Maitreya; and any depiction of a buddha in which the buddha is sitting and holding a flask on his lap is Baisajyaguru.1 1 Unless it is Avalokitesvara, who is a bodhisattva not a buddha; Baisajyaguru’s flask is round and Avalokitesvara’s is long. 2 II.1. Vairocana Vairocana is the mystical celestial buddha, co-terminal with the universe, i.e., the universe is, in some sense, the body of Vairocana Buddha. At the boundaries Vairocana morphs into both Amida Buddha and Shakyamuni Buddha. Vairocana presides over the Avatamsaka Sutra (the long, complex, mystical sutra which provides the basis for Hua Yen Buddhism),2 although he does not speak in it, and opens the Brahma Net Sutra (the basis for the 64 lay/bodhisattva precepts).3 To quote briefly from Thomas Cleary’s translation of the Avatamsaka Sutra: “The Buddha body extends throughout all the great assemblies: It fills the cosmos, without end.
    [Show full text]
  • China: Daoisme
    China: daoisme vanuit ons westen is 'oosterse filosofie' allemaal 'oosters', gezien de geografie maar daarbij verontachtzamen we een belangrijke factor: taal / cultuur net als Germaans, Romaans, Slavisch, Keltisch en Farsi zijn de 200 Indiaas-Arische talen ook Indo-Europees het Sanskriet (veda's) kent vele woorden die meer verwant zijn aan onze taal, dan aan het Chinees de Sino-Tibetaanse talen hebben een andere oorsprong en dus ander wereldbeeld (Sapir-Whorf-hypothese) China is voor de Chinezen het Rijk van het Midden, maar voor filosofen het driestrom(ing)enland confucianisme, taoïsme en chan-boeddhisme beïnvloedden elkaar door de eeuwen heen voortdurend ondanks de verschillen zijn er belangrijke overeenkomsten tussen deze stromingen: ze zijn typisch Chinees verandering / vergankelijkheid (onstaan-vergaan / worden-verworden) is in diverse culturen geproblematiseerd, en men heeft veelal gezocht naar constanten (stabiel, onveranderlijk, oneindig; platoonse vormen / God) in het Chinese denken speelt dit geen rol: de werkelijkheid is de wereld zoals we die kennen: veranderlijk deze veranderlijkheid wordt niet negatief, maar positief gewaardeerd, en aangeduid met dao / tao: de weg dit metafysische concept ligt ten grondslag aan het confucianisme, taoïsme en andere Chinese filosofie het is de alomvattende, uit zichzelf bestaande, tijdloze bron en bestemming van alles, zonder begin of einde ook in de westerse filosofie is er een alomvattende, uit zichzelf bestaande, tijdloze bron en bestemming van alles maar deze werd sinds Plato altijd transcendentaal
    [Show full text]