Name of Teaching: Jodo Shinshu Hongwanji (The True Essence of Pure Land Buddhist Teaching)

Founder: Shinran Shonin (May 21, 1173 to January 16, 1263)

Name of School: Jodo Shinshu Hongwanji-ha

Head Temple: Ryukoku-zen Hongwanji (Nishi Hongwanji), Kyoto Japan

Object of Reverence: Amida Buddha (Namo Amida Butsu)

THE FOUR NOBLE TRUTHS

1. The Truth of Suffering (Kutai)

The Buddha declared that this world if full of suffering; that actual existence including birth, decrepitude, sickness and death is suffering and sorrow. This is called the Truth of Suffering.

2. The Truth of the Cause of Suffering (Jutai)

The cause of human suffering lies in ignorance and Karma. Ignorance and its resulting Karma have often times been called "desire" or craving. The Buddha declared:

Verily it is this thirst or craving, causing the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there - the craving for gratification of the passions, for continual existence in the worlds of sense.

3. The Truth of the Cessation of Suffering (Mettai)

The extinguishing of all human ignorance and Karma results in a state known as Nirvana. This is the Truth of the Cessation of Suffering.

4. The Truth of the Path to the Cessation of Suffering (Dotai)

The Truth of the Path to the Cessation of Suffering is the Noble Eight-fold Path.

THE NOBLE EIGHT-FOLD PATH

1. Right Views - to keep ourselves free from prejudice, superstition and delusion and to see aright the true nature of life.

2. Right Thoughts - to turn away from the evils of this world and to direct our minds towards righteousness.

3. Right Speech - to refrain from pointless and harmful talk to speak kindly and courteously to all.

4. Right Conduct - to see that our deeds are peaceful, benevolent, compassionate and pure; to live the teaching of the Buddha daily.

5. Right Livelihood - to earn our living in such a way as to entail no evil consequences.

6. Right Effort - to direct our efforts incessantly to the overcoming of ignorance and selfish desires.

7. Right Mindfulness - to cherish good and pure thoughts for all that we say and do arise from our thoughts.

8. Right Meditation - to concentrate our will on the Buddha, His Life and His Teaching.

Since these eight paths can be put into the categories of precepts, meditation and wisdom we can say that the path of practice of Buddhism is the Three Vehicles of Learning.

By following the precepts, we learn to control the body and mind. Through mediation we learn to unify our mind.

Wisdom is attained by the practice of the above and through this wisdom all ignorance and passions are cut off and true state of Enlightenment is then realized.

As we look upon Buddhism we find that the various ways of explaining this state of Nirvana and the methods of attaining that state of Enlightenment are not one.

The reason for this is that Buddha's sermons were like the diagnosis of a good physician.

Just as a physician prescribes his medicine according to his diagnosis of the patient, so the Buddha taught teaching which were simple or complicated, high or low, according to the capabilities of his congregation.

Again, even though the sermon is the same the disciples interpreted it differently.

Thus, through its long history Buddhism underwent many changes.

SCRIPTURES

SUTRAS: The Three Pure Land Sutras Delivered by Shakyamuni Buddha

1. Bussetsu Muryoju Kyo, The Sutra of the Buddha of Immeasurable Life.

2. Bussetsu Kammuryoju Kyo, The Sutra of Contemplation of the Buddha of Immeasurable Life.

3. Bussetsu Amida Kyo, The Sutra on Amida Buddha.

SHINRAN SHONIN’S WRITINGS

1. Shoshin Nembutsuge [Hymns of True Entrusting Heart and the Nembutsu ], excerpt from the “Chapter on Practice” of Kyogyoshinsho

2. Jodo Wasan [Hymns of the Pure Land]

3. Koso Wasan [Hymns of the Pure Land Masters]

4. Shozomatsu Wasan [Hymns of the Dharma-Ages]

RENNYO SHONIN’S GOBUNSHO LETTERS

Teaching:

Attaining the “entrusting heart” – awakening to the compassion of Amida Tathagata (Buddha) through the working of the Primal Vow. We shall walk the path of life reciting Amida’s Name (Nembutsu). At the end of life, we will be born in the Pure Land and attain Buddhahood, returning at once to this delusional world to guide people to awakening.

PURPOSE

The Hongwanji school is a community of people joined together revering the teaching of Shinran Shonin and saying the Nembutsu. We seek to share with others the wisdom and compassion of Amida Tathagata. By doing so, we shall work toward the realization of a society in which everyone is able to live a life of spiritual fulfillment.

TRADITION

The Honpa Hongwanji is a community of people joined together by the gladness of a common faith in Amida Buddha. As Jodo Shin Buddhists, we shall seek to be humble and sincere in words and in deeds, to be responsible citizens of our society and to share with others the teachings of Jodo Shinshu. Understanding fully the principle of causality, we shall not practice petitionary prayer and magic, and do not depend on astrology and superstitions.

I. Introduction

During the 12th and 13th centuries, several schools of Buddhism arose in Japan. The schools, combined, are called Kamakura Buddhism. These schools laid the foundation for the major schools in Japan today.

II. Shinran’s Life

• Born in 1173 at Hino, near Kyoto. Son of Lord Arinori Hino, a high court officer in the services of the Dowager Empress of that time.

• At age 9, became a Buddhist monk; went to Mount Hiei, the scholastic center of Buddhist teaching in That era.

• At age 29, Shinran was in an uncertain state of mind over the fundamental problems of birth and death.

• He left Mount Hiei and made daily trips to Rokkakudo in Kyoto --- seeking a way of deliverance from this world by means of his merit of prayer for 100 successful days. On the 95th day, a vision of Prince Shotoku appeared and instructed him to visit Yoshimizu and study under the teacher Honen.

• In 1201, Shinran became a disciple of Honen. During that time, Honen’s new movement of salvation through the Nembutsu extended throughout Japan. Envious of the popularity of the Nembutsu, the priests of the old school began to pressure Honen and his disciples.

• Shinran studied the philosophy of Mahayana Buddhism and, especially, of the Pure Land School.

• With growing jealousy of the priests of the old schools, Honen, Shinran and other disciples were sentenced to exile in 1207 -- Honen to Tosa Province and Shinran to Echigo Province. While exiled in Echigo, Shinran is believed to have married Eshin-Ni.

• In 1214, pardoned from exile, along with Honen, Shinran headed for the Kanto district, present-day Tokyo. There he lived and preached the way of the Nembutsu for 20 years, moving from place to place.

• In 1224, when Shinran was 52 years old, there was more pressure from Mount Hiei, with Imperial Order, to desist in the teaching of the Nembutsu way. Shinran wrote the “Kyo-Gyo-Shin-Sho-Monrui” in defense against that new pressure.

• Returned to Kyoto around age of 60. Led very secluded life, and in scholarly pursuits. He passed away at the age of 90.

III. Shinran’s Doctrine

The turning point in Shinran’s life was receiving the Nembutsu way while studying under master Honen.

Shinran’s way of the Nembutsu has specific characteristics that cannot be considered as mere successions of Honen’s doctrine.

a) His interpretation of the relationship between the practice of Nembutsu and Faith – placing greater emphasis upon Faith than the practice of Nembutsu.

b) Shinran’s doctrine was based on the concept of the “Other Power” -Tariki-. “Other Power” meant the power of the Vow of Tathagata Amida.

Shinran strove to clarify the necessity of being carried on the power of the Primal Vow (the living force of unconditional love and compassion) as the inner dynamics of recitative nembutsu. The central question for the Shin Buddhist becomes, not “How can I attain satori (enlightenment)?”, but, “How can I be carried by the power of the Primal Vow?”

IV. HONZAN / Jodo Shinshu Hongwanji-ha (World Headquarters of Jodo Shinshu)

• Hongwanji’ is the official name of a temple located at Hanayacho-sagaru Shichijo Horikawa, in Kyoto, Japan. The Jodo Shinshu Hongwanji-ha is usually referred to as the Nishi Hongwanji.

• There are four large overseas Missions of the World: the Buddhist Churches of Canada, Buddhist Churches of America (North America), South America, and Hawaii. In Hawaii, it is called Honpa Hongwanji Mission of Hawaii. There are also temples in Europe, Australia, Mexico, Taiwan, and Kenya

Our Pledge

Reaching out to others,

I will share a smile and gentle words.

Just like the Buddha, who always calls out with Aloha.

Breaking away from my greed, anger and ignorance,

I will try to live in peace and harmony.

Just like the Buddha, who shares tranquility and kindness with all.

Moving forward from self-centeredness,

I will share a life of joy and sorrow with others.

Just like the Buddha, whose caring heart always embraces us.

Realizing that I live because of others,

I will strive to live life to the fullest with an attitude of gratitude.

Just like the Buddha, who promises to embrace us all.

His Eminence Monshu OHTANI Kojun,
The 25th Head Priest of the Hongwanji

Jodo Shinshu Hongwanji-ha

(adapted by Honpa Hongwanji Mission of Hawaii)

I am a link in Amida Buddha’s Golden Chain of Love that stretches around the world.

I must keep my link bright and strong.

I will try to be kind and gentle to every living thing and protect all who are weaker than myself.

I will try to think pure and beautiful thoughts, to say pure and beautiful words, and to do pure and beautiful deeds, knowing that on what I do now depends not only my happiness or unhappiness, but also those of others.

May every link in Amida Buddha’s Golden Chain of Love become bright and strong, and may we all attain Perfect Peace.

ENTERING AND LEAVING THE TEMPLE

The temple grounds should be treated with respect because this is where people gather to hear the dharma. When entering or leaving the temple or any room in which there is an altar, a slight bow of approximately fifteen degrees is customary.

GASSHO AND RAIHAI

Literally meaning “joined-palms”, gassho is considered one of the most beautiful of gestures and is the Indian way of expressing greetings, farewell, thanks, and reverence. The palms of both hands are placed together with the fingers and thumbs extended and with a nenju encircling the hands, held lightly between the thumbs and fingers. Elbows should be fairly close to the body and hands should be held at mid-chest level, at a forty-five degree angle.

For Jodo Shinshu practitioners, this gassho is performed with a forty-five degree bow from the waist, called raihai in Japanese. To bow during the gassho, the hands should be held steady, while the body is bent forward from the hips and then back to the upright position.

While performing gassho and raihai, Shin Buddhists intone the Buddha’s name, Namo Amida Butsu, as an act of reverence and gratitude for the Buddha.

NENJU

The nenju is the string of beads used in Buddhist rituals and meditation. It is also called a juju, or “bead counter”. The single strand of beads is an abbreviation of the 108-bead nenju used by monks and priests. Lay members generally carry a single strand nenju.

The nenju is held in the left hand, since the left hand represents the world of samsara --- the world we live in (the world of suffering). The right hand represents the world of awakening, the world of nirvana. It is through the use of the nenju that the two different worlds of samsara and nirvana are seen in their essential Oneness -- that is to say, the bringing together of the left hand of samsara and the right hand of nirvana into the Oneness of gassho.

INCENSE BURNING — OSHOKO

Oshoko is performed in conjunction with the gassho and raihai. Simply proceed toward the altar and bow slightly at a distance of about two paces in front of the table holding the incense burner. Step up to the table, left foot leading. If the container for the incense is covered, remove the lid and prop it on the edge of the container. With the right hand, take a pinch of the ground incense and drop it into the burner over the burning incense (or charcoal). This need be done once only, and it is not necessary to first bring the incense to your forehead. Gassho, say the nembutsu, raihai, take two or three steps back, bow slightly in homage to Amida Buddha, and be seated.

MEALTIMES

The practice of giving thanks and expressing gratitude for food received should be encouraged. Traditionally, the Japanese term itadakimasu (respectfully receive) is used before partaking of a meal. Gochisosama is used after the meal. You may also use an English equivalent, such as, “We are truly grateful for the meal. We wish to share it with all beings. As we partake of this food, let us remember Amida Buddha’s Compassion, which surrounds all forms of life.”

INFANT PRESENTATION: SHOSHANSHIKI

Parents formally present their child to the Buddha and Sangha for the first time on this occasion. The ceremony may be done privately, or as a group service.

MARRIAGE

Marriage vows are taken from words spoken by Shakyamuni Buddha at a wedding he officiated. Before the altar of the Buddha, the ceremony consists of simple chanting, the reading of vows, and the offering of incense.

LAST RITES — RINJU GONGYO

Traditionally, this was a service conducted at the deathbed as a dying person’s last opportunity to express gratitude to the Buddha. It also affirms the family’s and friends’ appreciation of the person and each other. It should be done before the person passes away. If it is not possible before the person’s passing, then a Makuragyo is held after the person passes away. There should be no anxiety associated with when or if this service is held, as the most important thing is the appreciation for the Buddha’s Great Compassion and our love for each other.