Placer Buddhist Church
3192 Boyington Road P.O.Box 349 <-- New Mailing AddressPenryn, CA. 95663(916) 652-6139office@placerbuddhistchurch.org
facebook.com/Placer-Buddhist-ChurchA Dharma Message by Rev. Yuki Sugahara
A Dharma Message by Rev. Yuki Sugahara
September 2024
September 2024
Responding to One of the Questions
Responding to One of the Questions
My August 18th Dharma Talk at the Sacramento Betsuin was “Questions and Responses,” and I tried to share my understanding to the questions I received. I didn’t respond to some of the questions, but one of the questions I thought might be interesting to share with everyone here is, “How do you think our practice of Jodo Shinshu shapes, and is shaped by, being Buddhists in America in 2024?”
My August 18th Dharma Talk at the Sacramento Betsuin was “Questions and Responses,” and I tried to share my understanding to the questions I received. I didn’t respond to some of the questions, but one of the questions I thought might be interesting to share with everyone here is, “How do you think our practice of Jodo Shinshu shapes, and is shaped by, being Buddhists in America in 2024?”
First, let’s define what the “practice of Jodo Shinshu” is… simply, that is “recitation of the Name of Amida Buddha/Namo Amida Butsu (= nembutsu).” We are receiving the compassionate calling of Amida Buddha to “come this way [to attain Buddhahood],” and recommendation of Shakyamuni and all other Buddhas to “go this way [to attain Buddhahood].” We follow the calling and recommendation of the Buddhas and entrust ourselves to the working of Namo Amida Butsu to attain Buddhahood.
First, let’s define what the “practice of Jodo Shinshu” is… simply, that is “recitation of the Name of Amida Buddha/Namo Amida Butsu (= nembutsu).” We are receiving the compassionate calling of Amida Buddha to “come this way [to attain Buddhahood],” and recommendation of Shakyamuni and all other Buddhas to “go this way [to attain Buddhahood].” We follow the calling and recommendation of the Buddhas and entrust ourselves to the working of Namo Amida Butsu to attain Buddhahood.
Then, what this practice of nembutsu brings us in our daily lives is the self[1]reflection of who we truly are. Our founder Shinran Shonin said, “Hear the origin and fulfillment of the vow.” By hearing why the vow of Amida to grasp and never abandon us had to be established, we realize that it was because of the nature of us possessing afflictions, such as greed, anger, envy, ignorance, and so forth. The vow is now fulfilled and working as Namo Amida Butsu. So, by hearing the origin and fulfillment of the vow, we recite nembutsu with gratitude for Buddha’s compassion and wisdom and self-reflect on our daily actions.
Then, what this practice of nembutsu brings us in our daily lives is the self[1]reflection of who we truly are. Our founder Shinran Shonin said, “Hear the origin and fulfillment of the vow.” By hearing why the vow of Amida to grasp and never abandon us had to be established, we realize that it was because of the nature of us possessing afflictions, such as greed, anger, envy, ignorance, and so forth. The vow is now fulfilled and working as Namo Amida Butsu. So, by hearing the origin and fulfillment of the vow, we recite nembutsu with gratitude for Buddha’s compassion and wisdom and self-reflect on our daily actions.
I would say that this is the “practice of Jodo Shinshu.” Those who encountered the teaching of Jodo Shinshu are self-reflective instead of judgmental of other’s actions, and peaceful instead of being aggressive on other’s faults. This is the personality which Jodo Shinshu practice shapes as I understand, and there’s no difference of being American or Canadian or Brazilian or Japanese or whatever nationality by following Jodo Shinshu.
I would say that this is the “practice of Jodo Shinshu.” Those who encountered the teaching of Jodo Shinshu are self-reflective instead of judgmental of other’s actions, and peaceful instead of being aggressive on other’s faults. This is the personality which Jodo Shinshu practice shapes as I understand, and there’s no difference of being American or Canadian or Brazilian or Japanese or whatever nationality by following Jodo Shinshu.
Then, how is Jodo Shinshu practice shaped by Buddhists in America? I think that American Jodo Shinshu is/will dealing/deal with more contemporary issues, such as homelessness, than Jodo Shinshu followers in Japan. That is a great thing to help others who need help. But it does not mean that all Jodo Shinshu Buddhists “should” or “demand” to commit a certain act. Everyone has a different personality, capacity, and ability to do things, and we do not force anyone to do something. So, in many ways, I feel that the practice of Jodo Shinshu in America is to have “acceptance” of those who have different opinions.
Then, how is Jodo Shinshu practice shaped by Buddhists in America? I think that American Jodo Shinshu is/will dealing/deal with more contemporary issues, such as homelessness, than Jodo Shinshu followers in Japan. That is a great thing to help others who need help. But it does not mean that all Jodo Shinshu Buddhists “should” or “demand” to commit a certain act. Everyone has a different personality, capacity, and ability to do things, and we do not force anyone to do something. So, in many ways, I feel that the practice of Jodo Shinshu in America is to have “acceptance” of those who have different opinions.
Lastly, let me share my experience when I went and volunteered to help homeless people. When I was in Oregon, I was in an interfaith group who gathered occasionally for meetings or to volunteer. One time, I went to volunteer at one of the LDS churches. They have a convenience store-type facility for the homeless people to take needed items for free, and I helped refill the shelves. I was working with clergies of other faiths and, after the volunteer work, we took a picture together. Then, I posted the picture on my FaceBook page saying, “Today, I went and volunteered.”
Lastly, let me share my experience when I went and volunteered to help homeless people. When I was in Oregon, I was in an interfaith group who gathered occasionally for meetings or to volunteer. One time, I went to volunteer at one of the LDS churches. They have a convenience store-type facility for the homeless people to take needed items for free, and I helped refill the shelves. I was working with clergies of other faiths and, after the volunteer work, we took a picture together. Then, I posted the picture on my FaceBook page saying, “Today, I went and volunteered.”
But, later, I began to think, “why did I need to post this picture on my FaceBook page?” Then I realized that was coming from my afflictions of seeking fame and compliment -- “Yuki Sensei, you are a great minister!” At that moment, “nanmandabu” came out from my mouth naturally. Amida Buddha established and fulfilled the vow as Namo Amida Butsu just for the sake of me who is burdened by the afflictions of seeking fame and compliment. So, my volunteer work became a cause for me to say the nembutsu realizing my nature of possessing the afflictions.
But, later, I began to think, “why did I need to post this picture on my FaceBook page?” Then I realized that was coming from my afflictions of seeking fame and compliment -- “Yuki Sensei, you are a great minister!” At that moment, “nanmandabu” came out from my mouth naturally. Amida Buddha established and fulfilled the vow as Namo Amida Butsu just for the sake of me who is burdened by the afflictions of seeking fame and compliment. So, my volunteer work became a cause for me to say the nembutsu realizing my nature of possessing the afflictions.
So, what I want to say from this episode is that… we do whatever we do in our lives, but always come back to “self-reflection” of our daily actions and “gratitude” for Amida’s great compassion for grasping and never abandoning us. Jodo Shinshu is not about being judgmental of other’s actions, but we are receiving the eyes to see ourselves from outside of ourselves. I am sure that we will face a lot of social issues in this modern society, but any actions we choose to take, always come back to self-reflection and gratitude for Amida’s great compassion.
So, what I want to say from this episode is that… we do whatever we do in our lives, but always come back to “self-reflection” of our daily actions and “gratitude” for Amida’s great compassion for grasping and never abandoning us. Jodo Shinshu is not about being judgmental of other’s actions, but we are receiving the eyes to see ourselves from outside of ourselves. I am sure that we will face a lot of social issues in this modern society, but any actions we choose to take, always come back to self-reflection and gratitude for Amida’s great compassion.
I am sure there are various opinions, but this is how I think about this question.
I am sure there are various opinions, but this is how I think about this question.
Gassho,
Gassho,
Rev. Yuki
Rev. Yuki
The Placer Buddhist Church is located at 3192 Boyington Road in Penryn California, County of Placer. It is located at the scenic base of the foothills of the Sierra Nevada Mountains just off Interstate 80. It is approximately half way between San Francisco and Reno, Nevada.
The Placer Buddhist Church is located at 3192 Boyington Road in Penryn California, County of Placer. It is located at the scenic base of the foothills of the Sierra Nevada Mountains just off Interstate 80. It is approximately half way between San Francisco and Reno, Nevada.
The Church was founded in 1902 in the small foothills town of Penryn. The original church was near the center of town approximately 3 miles from its current location. The church moved to its current location in approximately 1963. The church is well known in the community for the annual food bazaar which is always held on the 4th weekend of September. The annual food bazaar started in 1964, just after the church moved to the new location.
The Church was founded in 1902 in the small foothills town of Penryn. The original church was near the center of town approximately 3 miles from its current location. The church moved to its current location in approximately 1963. The church is well known in the community for the annual food bazaar which is always held on the 4th weekend of September. The annual food bazaar started in 1964, just after the church moved to the new location.
The church supports many organizations such as the Placer Buddhist Women’s Association (PBWA), Sierra Bonsai Club, Dharma School, and Placer Ume Taiko Group. The church also holds various classes during the week including Buddhist Study Classes, Tai Chi, Obon dancing and exercise classes. See the church calendar for class times.
The church supports many organizations such as the Placer Buddhist Women’s Association (PBWA), Sierra Bonsai Club, Dharma School, and Placer Ume Taiko Group. The church also holds various classes during the week including Buddhist Study Classes, Tai Chi, Obon dancing and exercise classes. See the church calendar for class times.