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October 2012
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
Those Who Don't Read the Sutra, but Instead Read the Essence of It
When people come to our temple for the first time, most are usually interested in Zen meditation or Sutra
chanting. I am surprised that so many are fascinated by these old Buddhist traditions which are not found in
western culture.
Certainly, when you see someone who is trying to sit silently in mindful meditation, his posture looks poised
and dignified. And when we hear the beautiful chanting, it makes us forget our busy everyday lives and we
feel as if our minds and bodies are transported elsewhere by the chanting.
Whenever I go back to Japan, I visit our head temple in Kyoto, the Hongwanji, to participate in the
morning service. During the service, I always reflect deeply upon myself because I feel as if the beautiful
voices of chanting, which echo through the Hondo, become the calling voice of Amida Buddha
questioning me about my selfish way of living.
There are Buddhist sects which practice Zen meditation and those which do not. It depends of course on
the teaching of each sect. But with Sutra chanting, all sects have a strict practice. And although chanting
is an important part of Buddhism, do you know what it means in our Jodo Shinshu tradition? I would like us to
consider the significance of chanting in our sect.
As you know, we are foolish beings with many faults. Once we get an idea into our heads, we become
mentally blind and cannot see anything else around us at all.
We believe blindly without questioning what we see, and we are quite sure about what we hear, too. The
moment we are certain we are right, we develop this blind spot. Even if we were to discuss something
seriously with others, we might not be able to solve anything, even if it’s a matter of life-or-death. Regardless
how much we who are lost try to figure it out, we cannot seem to find the right answer.
Therefore, it is very important for us to listen to the true words which transcend delusion. What tries to hear
the true words, is the Sutra. And in Jodo Shunshu, what asks the Sutra and what questions the Sutra, is the
Sutra chanting.
What asks the Sutra and what questions the Sutra means to ask and question the word of the Buddha.
This is an important facet of Jodo Shinshu.
Sutra chanting is to nod our head by accepting, “Oh, how grateful I am,” while listening to the Buddha’s
words and bringing us up to the level of one who can accept our own life just as it is.
There are many Buddhists who have had a wrong attitude about Sutras. As I mentioned, there are many
sects, each with its own teaching. But there are some sects that teach that the Sutra is read for the sake of
the deceased. And there are sects which believe one’s wish will come true simply by chanting.
About 2,500 years ago, Shakyamuni Buddha shared his insights with those around him and left them for
those who would be born later. These teachings, compiled after his death, are the Sutras which we hold in
our hands today. So to read the Sutra is not to chant for anybody’s sake. Through our deceased loved ones
and the innumerable causes and conditions, the reason we chant the Sutra is so that we may sincerely
receive the true teachings described in the Sutra.
There is an important lesson in “Recorded on the Life of Master Rennyo” which says, “There are those who
read the written text of the Sutra but do not read the truth; and those who do not read but instead read
the essence of it.” These are the words of Rennyo Shonin, Eighth Abbot of Jodo Shinshu, who is often called
its second founder. Through this lesson, we should realize that we read the Sutra to accept its content—the
truth and essence of the Sutra—to make it our own.
One person who deeply understood this lesson was Shoma, a Myokonin, or superior Nembutsu follower.
Shoma was illiterate and couldn’t even count money. Yet while working at the Shokaku Temple as a
handyman, he was able to encounter the Primal Vow of Amida Buddha. As a result, Shoma, who lived with
the Nembutsu in deep gratitude for Amida’s compassion, was born with the guidance of his temple’s
resident minister.
There is an interesting anecdote about Shoma which I would like to share with you. Shoma was treated
like a son by the Shokaku Temple’s resident minister. One of the associate ministers was jealous of this
affectionate relationship and got it into his head to make fun of Shoma and embarrass him.
One day, in front of other sangha members, the associate minister brought out the second volume of the
Large Sutra, held it out to Shoma and said, “Hey, Shoma. We know how devout you are. Why don’t you read
us what it says in this Sutra?”
The text he was referring to was “Goakudan,” a part of the Large Sutra which is a difficult read even for
ministers. The minister knew full well Shoma would be unable to utter a single word of it. He expected to see
Shoma in deep distress saying, “I am ashamed to say that I cannot read anything…” But all Sutras are the
same to an illiterate man. So instead, Shoma accepted the volume in both hands, raised it up to his
forehead respectfully and said, “Yes, I am very honored to read it.”
Standing before the many members watching with breathless interest, Shoma stood tall and read loudly,
“‘Shoma, I will save you! Shoma, I will save you!’ It says so.”
What a heartwarming and wonderful moment this was! He did not read the written text of the Sutra, but
instead he read the truth and essence of it. It was a reading from the heart.
This was the point of Rennyo Shonin’s lesson. Although we may read silently, following the words with our
eyes, Shoma captured the true content of the Sutra—namely, the great compassion of Amida Buddha. He
read it completely. He firmly accepted the calling voice of Amida Buddha from the Sutra, the Primal Vow of
Amida Buddha described in great detail in the Large Sutra as not for the sake of just anyone, but “for myself,
alone.”
By this example, I hope that you understand that reading the Sutra does not mean to just follow the
words but to make the truth of it our very own.
There might be some of you who wonder, “If the purpose of chanting is to capture the essence of the
Sutra, is there any problem if we simply read it at a desk or in bed?” Jodo Shinshu ministers always say that
the Sutra should be chanted before Amida Buddha. Why is that? Certainly, if we can receive the content
of the Sutra, namely, the Buddha’s mind, there might be no problem reading it at a desk or even in the
bathroom. But why do we have to chant the Sutra while seated before Amida Buddha?
The answer to this question is in the last four lines of the Sanbutsuge which is very familiar to us: KE RYO
SHIN SHI / SHO KU DOKU CHU / GA GYO SHO JIN / NIN JU FU KE. Translated: Even though my body may
undergo many sufferings and much pain, I shall never cease in my efforts. Whatever I must bear, I shall have
no regrets. To put it simply, it is sworn for the sake of each one of us, “If I am able to make you happy, even if
my body may undergo many sufferings and much pain, I shall have no regrets.”
We are really grateful to hear these words. But who made such a vow? Who does “I” refer to? Actually, it is
Amida Buddha. So when we chant the Sutra, we are saying, “Oh, Amida Buddha, you made a sacred vow
for my sake when you said, If I am able to make you happy, even if my body may undergo many sufferings
and much pain, I shall have no regrets. Ah, I am grateful, I am. Namo Amida Butsu.”
Is there anyone around you who would say without hesitation, If I can make you happy, I will sacrifice my
life? We can’t be sure of any such person in this world except Amida Buddha. Because the Sutra is what
makes us realize the depth of Amida Buddha’s mind, it is most important that we chant before Amida
Buddha to show the depth of our gratitude with a deep bow.
This is why in Jodo Shinshu we don’t chant Sutras for the sake of our loved ones who had already passed,
nor to have our wishes granted. Instead, our own chanting is the calling voice of Amida Buddha saying to
us, “I cannot help but save you,” and his words reach our minds and hearts through our ears. To chant the
Buddha’s words again and again is to truly receive the Buddha’s vow in our hearts.
There is one more reason why Sutra chanting is important to Buddhists, and that is to praise the Buddha’s
virtues. It is most important for us to rejoice, be grateful, and praise the depth of Amida Buddha’s
compassion as we hear our voices chanting.
In the epilogue of the Tannisho, our founder Shinran Shonin, reminisces, “When I ponder that the
compassionate Vow of Amida Buddha, established through five kalpas of profound thought, I realize it was
for me, Shinran, alone. Because I am a being burdened so heavily with karma, I feel even more deeply
grateful to the Primal Vow which was made precisely to save me.” Shinran’s acceptance, it was for me,
Shinran, alone, was entirely due to his daily chanting. Because of this, he deeply understood and rejoiced in
the mind and the deep compassion of Amida Buddha more than anybody else.
It may be a challenge for English speakers to chant Sutras that are not translated into English. But if you
we are able to hear them just as Shinran did, realizing, The Primal Vow of Amida Buddha, established
through many hardships was for myself, alone, then you are a sincere Nembutsu follower who does not just
read the Sutra, but instead reads its essence.
When we resolutely chant the precious words of the Sutra, let us always try to hear that calling voice of
Amida Buddha. Let us take the great path of truth with the Nembutsu with the deepest feelings of
gratitude for the compassion of Amida Buddha.
In Gassho.
chanting. I am surprised that so many are fascinated by these old Buddhist traditions which are not found in
western culture.
Certainly, when you see someone who is trying to sit silently in mindful meditation, his posture looks poised
and dignified. And when we hear the beautiful chanting, it makes us forget our busy everyday lives and we
feel as if our minds and bodies are transported elsewhere by the chanting.
Whenever I go back to Japan, I visit our head temple in Kyoto, the Hongwanji, to participate in the
morning service. During the service, I always reflect deeply upon myself because I feel as if the beautiful
voices of chanting, which echo through the Hondo, become the calling voice of Amida Buddha
questioning me about my selfish way of living.
There are Buddhist sects which practice Zen meditation and those which do not. It depends of course on
the teaching of each sect. But with Sutra chanting, all sects have a strict practice. And although chanting
is an important part of Buddhism, do you know what it means in our Jodo Shinshu tradition? I would like us to
consider the significance of chanting in our sect.
As you know, we are foolish beings with many faults. Once we get an idea into our heads, we become
mentally blind and cannot see anything else around us at all.
We believe blindly without questioning what we see, and we are quite sure about what we hear, too. The
moment we are certain we are right, we develop this blind spot. Even if we were to discuss something
seriously with others, we might not be able to solve anything, even if it’s a matter of life-or-death. Regardless
how much we who are lost try to figure it out, we cannot seem to find the right answer.
Therefore, it is very important for us to listen to the true words which transcend delusion. What tries to hear
the true words, is the Sutra. And in Jodo Shunshu, what asks the Sutra and what questions the Sutra, is the
Sutra chanting.
What asks the Sutra and what questions the Sutra means to ask and question the word of the Buddha.
This is an important facet of Jodo Shinshu.
Sutra chanting is to nod our head by accepting, “Oh, how grateful I am,” while listening to the Buddha’s
words and bringing us up to the level of one who can accept our own life just as it is.
There are many Buddhists who have had a wrong attitude about Sutras. As I mentioned, there are many
sects, each with its own teaching. But there are some sects that teach that the Sutra is read for the sake of
the deceased. And there are sects which believe one’s wish will come true simply by chanting.
About 2,500 years ago, Shakyamuni Buddha shared his insights with those around him and left them for
those who would be born later. These teachings, compiled after his death, are the Sutras which we hold in
our hands today. So to read the Sutra is not to chant for anybody’s sake. Through our deceased loved ones
and the innumerable causes and conditions, the reason we chant the Sutra is so that we may sincerely
receive the true teachings described in the Sutra.
There is an important lesson in “Recorded on the Life of Master Rennyo” which says, “There are those who
read the written text of the Sutra but do not read the truth; and those who do not read but instead read
the essence of it.” These are the words of Rennyo Shonin, Eighth Abbot of Jodo Shinshu, who is often called
its second founder. Through this lesson, we should realize that we read the Sutra to accept its content—the
truth and essence of the Sutra—to make it our own.
One person who deeply understood this lesson was Shoma, a Myokonin, or superior Nembutsu follower.
Shoma was illiterate and couldn’t even count money. Yet while working at the Shokaku Temple as a
handyman, he was able to encounter the Primal Vow of Amida Buddha. As a result, Shoma, who lived with
the Nembutsu in deep gratitude for Amida’s compassion, was born with the guidance of his temple’s
resident minister.
There is an interesting anecdote about Shoma which I would like to share with you. Shoma was treated
like a son by the Shokaku Temple’s resident minister. One of the associate ministers was jealous of this
affectionate relationship and got it into his head to make fun of Shoma and embarrass him.
One day, in front of other sangha members, the associate minister brought out the second volume of the
Large Sutra, held it out to Shoma and said, “Hey, Shoma. We know how devout you are. Why don’t you read
us what it says in this Sutra?”
The text he was referring to was “Goakudan,” a part of the Large Sutra which is a difficult read even for
ministers. The minister knew full well Shoma would be unable to utter a single word of it. He expected to see
Shoma in deep distress saying, “I am ashamed to say that I cannot read anything…” But all Sutras are the
same to an illiterate man. So instead, Shoma accepted the volume in both hands, raised it up to his
forehead respectfully and said, “Yes, I am very honored to read it.”
Standing before the many members watching with breathless interest, Shoma stood tall and read loudly,
“‘Shoma, I will save you! Shoma, I will save you!’ It says so.”
What a heartwarming and wonderful moment this was! He did not read the written text of the Sutra, but
instead he read the truth and essence of it. It was a reading from the heart.
This was the point of Rennyo Shonin’s lesson. Although we may read silently, following the words with our
eyes, Shoma captured the true content of the Sutra—namely, the great compassion of Amida Buddha. He
read it completely. He firmly accepted the calling voice of Amida Buddha from the Sutra, the Primal Vow of
Amida Buddha described in great detail in the Large Sutra as not for the sake of just anyone, but “for myself,
alone.”
By this example, I hope that you understand that reading the Sutra does not mean to just follow the
words but to make the truth of it our very own.
There might be some of you who wonder, “If the purpose of chanting is to capture the essence of the
Sutra, is there any problem if we simply read it at a desk or in bed?” Jodo Shinshu ministers always say that
the Sutra should be chanted before Amida Buddha. Why is that? Certainly, if we can receive the content
of the Sutra, namely, the Buddha’s mind, there might be no problem reading it at a desk or even in the
bathroom. But why do we have to chant the Sutra while seated before Amida Buddha?
The answer to this question is in the last four lines of the Sanbutsuge which is very familiar to us: KE RYO
SHIN SHI / SHO KU DOKU CHU / GA GYO SHO JIN / NIN JU FU KE. Translated: Even though my body may
undergo many sufferings and much pain, I shall never cease in my efforts. Whatever I must bear, I shall have
no regrets. To put it simply, it is sworn for the sake of each one of us, “If I am able to make you happy, even if
my body may undergo many sufferings and much pain, I shall have no regrets.”
We are really grateful to hear these words. But who made such a vow? Who does “I” refer to? Actually, it is
Amida Buddha. So when we chant the Sutra, we are saying, “Oh, Amida Buddha, you made a sacred vow
for my sake when you said, If I am able to make you happy, even if my body may undergo many sufferings
and much pain, I shall have no regrets. Ah, I am grateful, I am. Namo Amida Butsu.”
Is there anyone around you who would say without hesitation, If I can make you happy, I will sacrifice my
life? We can’t be sure of any such person in this world except Amida Buddha. Because the Sutra is what
makes us realize the depth of Amida Buddha’s mind, it is most important that we chant before Amida
Buddha to show the depth of our gratitude with a deep bow.
This is why in Jodo Shinshu we don’t chant Sutras for the sake of our loved ones who had already passed,
nor to have our wishes granted. Instead, our own chanting is the calling voice of Amida Buddha saying to
us, “I cannot help but save you,” and his words reach our minds and hearts through our ears. To chant the
Buddha’s words again and again is to truly receive the Buddha’s vow in our hearts.
There is one more reason why Sutra chanting is important to Buddhists, and that is to praise the Buddha’s
virtues. It is most important for us to rejoice, be grateful, and praise the depth of Amida Buddha’s
compassion as we hear our voices chanting.
In the epilogue of the Tannisho, our founder Shinran Shonin, reminisces, “When I ponder that the
compassionate Vow of Amida Buddha, established through five kalpas of profound thought, I realize it was
for me, Shinran, alone. Because I am a being burdened so heavily with karma, I feel even more deeply
grateful to the Primal Vow which was made precisely to save me.” Shinran’s acceptance, it was for me,
Shinran, alone, was entirely due to his daily chanting. Because of this, he deeply understood and rejoiced in
the mind and the deep compassion of Amida Buddha more than anybody else.
It may be a challenge for English speakers to chant Sutras that are not translated into English. But if you
we are able to hear them just as Shinran did, realizing, The Primal Vow of Amida Buddha, established
through many hardships was for myself, alone, then you are a sincere Nembutsu follower who does not just
read the Sutra, but instead reads its essence.
When we resolutely chant the precious words of the Sutra, let us always try to hear that calling voice of
Amida Buddha. Let us take the great path of truth with the Nembutsu with the deepest feelings of
gratitude for the compassion of Amida Buddha.
In Gassho.
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