How do you practice Jodo Shu if there are no temples near you?

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bcol01
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How do you practice Jodo Shu if there are no temples near you?

Post by bcol01 »

Ty!
In his writing, Hokkemongu (Words and Phrases of the Lotus Sutra), The Great Master Nichiren said, “If the practitioners of the Lotus Sutra wholeheartedly devote their life to the Lotus Sutra and practice according to its golden words, it is certainly needless to say that not only in the next life, but also in this lifetime they will overcome severe difficulty, prolong their life, receive the great, good fortune of unsurpassed enlightenment, and accomplish the great vow of the widespread, propagation of True Buddhism.”
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FiveSkandhas
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by FiveSkandhas »

Say the Nenbutsu.
"One should cultivate contemplation in one’s foibles. The foibles are like fish, and contemplation is like fishing hooks. If there are no fish, then the fishing hooks have no use. The bigger the fish is, the better the result we will get. As long as the fishing hooks keep at it, all foibles will eventually be contained and controlled at will." -Zhiyi

"Just be kind." -Atisha
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bowsamic
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by bowsamic »

Pure Land Buddhism is very compatible with "not needing a temple". No teaching is needed at all: you are aware of the nembutsu, you can say it, that is already the teaching. This isn't Vajrayana or Zen where you must work with a teacher. You can think of the nembutsu as a gift that allows you to practise perfectly even without needing guidance.

That said, of course a temple or sangha can make you feel better. In that case, there are many available online, or recorded talks and services available online. This one is excellent for Jodo Shu: https://www.rinkaian.jp/e/
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明安 Myoan
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by 明安 Myoan »

Believe in birth in the Pure Land and recite "Namu Amida Butsu" as often as you can, out loud or silently, in any situation or mood.

A kind of relationship with the Buddha can develop over time, so lifelong recitation is essential.

If you don't have much faith yet, you can recite anyway, persisting through difficulty. Faith also develops over time. Honen said you can also pray to the Three Jewels for inspiration.

A temple is useful for any Buddhist, because you can ask for help from knowledgeable people who have the same religious aspiration as you.
Namu Amida Butsu
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bowsamic
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by bowsamic »

明安 Myoan wrote: Wed Dec 01, 2021 4:37 pm A kind of relationship with the Buddha can develop over time, so lifelong recitation is essential.
Essential for what exactly? For this relationship to develop? Is this relationship required for rebirth in the Pure Land? I find this part of the reply very puzzling
Last edited by bowsamic on Wed Dec 01, 2021 4:44 pm, edited 2 times in total.
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明安 Myoan
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by 明安 Myoan »

bowsamic wrote: Wed Dec 01, 2021 4:43 pm
明安 Myoan wrote: Wed Dec 01, 2021 4:37 pm A kind of relationship with the Buddha can develop over time, so lifelong recitation is essential.
Essential for what exactly? For this relationship to develop? Is this relationship required for rebirth in the Pure Land? I find this part of the reply very puzzling
Master Shantao wrote:When sentient beings worship Buddha Amitabha, He sees them.
When they recite the name of Buddha Amitabha, He listens to them.
When they are mindful of Buddha Amitabha, He is also mindful of them.
Accordingly, the three categories (physical, verbal, and mental) of
acts exercised by both Buddha Amitabha and the Nembutsu devotee unite
into one. Since this karmic relationship between Buddha Amitabha and
the Nembutsu devotee is like that between parents and their children,
it is called the 'intimate karmic relationship'.
Llifelong practice supports one's nembutsu practice in general, and one's aspiration to be born in the Pure Land.
There's a chapter on the Four Modes of Practice in Honen's Senchakushu that goes more in-depth.
Namu Amida Butsu
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Konchog Thogme Jampa
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by Konchog Thogme Jampa »

bowsamic wrote: Wed Dec 01, 2021 4:43 pm
明安 Myoan wrote: Wed Dec 01, 2021 4:37 pm A kind of relationship with the Buddha can develop over time, so lifelong recitation is essential.
Essential for what exactly? For this relationship to develop? Is this relationship required for rebirth in the Pure Land? I find this part of the reply very puzzling
Dedicated exclusive practice is more likely to result in birth in Sukhavati from the perspective of the 20th Vow
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bowsamic
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by bowsamic »

Thank you both, I just have never heard it said in terms of a deepening relationship. Also use of the "can" language threw me off, as it made it seem like it might not happen even with lifelong recitation. Finally, neither of your comments really explain what the word "essential" meant there. Maybe I sound pedantic, but I think we should be more careful with our language in these matters.
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Konchog Thogme Jampa
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by Konchog Thogme Jampa »

Relationship I learnt from my training at a Jodo Shinshu centre for 4 years is key so recite the name it will develop :mrgreen:

Patriarch Yin Kuang said to recite the name with
utter sincerity and respect
would bring the best results

Enjoy your practice

Konchog
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明安 Myoan
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by 明安 Myoan »

bowsamic wrote: Wed Dec 01, 2021 5:25 pm Thank you both, I just have never heard it said in terms of a deepening relationship. Also use of the "can" language threw me off, as it made it seem like it might not happen even with lifelong recitation. Finally, neither of your comments really explain what the word "essential" meant there. Maybe I sound pedantic, but I think we should be more careful with our language in these matters.
"can" is because I hedge my language as a general habit, and because it's possible not to be born in the Pure Land. This is why following the advice of accomplished masters is so important. I hope no one relies on what I write alone, that would be a strange world :smile:

"essential" refers to the recommendations of both Honen and Shantao that the lower limit of recitation is at the moment of death, while the upper limit is one's whole life long. They recommend continuous, daily nembutsu, according to our individual capacities. Honen compared it to seeing a moat 10 feet wide, so you make every effort to jump 15 feet. This shows sincerity, which is one aspect of the Three Hearts.

With Honen's teaching, there is depth if you need depth, and simplicity if you need simplicity. One reason he's among my favorites :reading:
Namu Amida Butsu
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明安 Myoan
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by 明安 Myoan »

Some passages from Honen and the Contemplation Sutra around the idea of relationship:
Contemplation Sutra, BDK edition p. 75 wrote:Buddha Amitāyus possesses eighty-four thousand physical characteristics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each ray of light shines universally upon the lands of the ten directions, embracing and not forsaking those who are mindful of the Buddha.
Contemplation Sutra, p. 86 wrote:! You should know that all who are mindful of that buddha are like white lotus flowers among humankind; Bodhisattva Avalokiteśvara and Bodhisattva Mahāsthāmaprāpta become their good friends. They will sit in the seat of enlightenment and be born into the family of the buddhas.
(this passage concerns the three kinds of relation with Amida Buddha, the intimate, the close, and the superior)
Honen, Senchakushu, p. 64 wrote:When sentient beings awaken themselves to practice and always utter the Name of the Buddha, the Buddha will hear them. When they constantly bow in reverence to the Buddha, the Buddha will see them. When they continually think of the Buddha, the Buddha will know them. When sentient beings remember the Buddha, the Buddha will also remember them. The three karmic acts of the Buddha and those of sentient beings are not separate from each other. That is why this is called the intimate relation.
The second meaning clarifies the close karmic relation.
When sentient beings desire to see the Buddha, he, in response to this desire, will appear before their very eyes.
Hence, this is called the close karmic relation.
The third clarifies the superior karmic relation. Sentient beings who utter the Nembutsu are rid of the accumulated sins of many kalpas. When they are at the point of death, the Buddha together with the holy assembly will come in person to welcome them. The evil karma cannot obstruct their coming.
same, p. 90 wrote: At all times one should keep these things in mind. As an illustration let us imagine a man [travelling in a foreign country] who is robbed and who, being left in a mean and miserable state, is undergoing various sufferings. Suddenly he thinks of his parents and wants to rush back to his home but lacks the means to equip himself for the journey. While he is in that foreign land he broods day and night on his plight, and his pain is too great to endure. Not even for a single moment can he rid himself of the thoughts of his parents. At last he is able to make the necessary preparations and actually returns to his home. There he rejoices in being close to his father and mother and is ecstatic with joy.
Honen Shonin, Promise of Amida Buddha, p. 397 wrote:We have been firmly fettered by the enemy of worldly passions such as greed and anger and have transmigrated in the cage of the delusive three realms. Upon seeing this, Amida Buddha, with deep sympathy like a compassionate mother, cuts our ties of transmigration with the sharp sword of his name, sets the cherished boat of the essential vow afloat on the waves of the ocean of anguish and leads us to the shore of the Pure Land. Upon reflection of this, our joy becomes too much for words; we can wring the tears of joy out of our sleeves, and our heart is overwhelmed in adoration of Amida Buddha.
Rinkaian Temple also has an essay on supports for one's faith, which includes the idea of relationship:
Kasahara-san wrote:Second, a kind of relationship deepens our faith. Imagine that you are meeting Amida Buddha in person. In that relationship the issue of the faith is resolved because Amida Buddha is not an object of faith but something that exists in front of you. Even if you don't really meet Him, you might meet Amida and Sakyamuni through reading sutras and have a relationship with them. Such a relationship deepens our faith.

Next, there is a relationship between master and disciple. Honen Shonin realized the meaning of the 18th Vow under the guidance of Master Shan-tao. Shinran Shonin obtained Shinjin in the relationship with Honen Shonin. I think that the relationship between master and disciple is sometimes more important than the doctrine itself. The doctrine can become profound or shallow depending on the relationship in which the doctrine is transferred. If we can have a personal relationship with Honen Shonin or Shinran Shonin, the Pure Land faith will become very strong.

Then, there is a relationship with people in the Pure Land. If we continue the practice of Nembutsu, we can meet not only Amida Buddha and the Bodhisattvas, but also Honen Shonin and Shinran Shonin. Most of Nembutsu followers in Japan believe that they can see deceased family and friends in the Pure Land again. This kind of personal relationship also deepens our faith.
Namu Amida Butsu
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Konchog Thogme Jampa
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Re: How do you practice Jodo Shu if there are no temples near you?

Post by Konchog Thogme Jampa »

Embraced and not Forsaken

What a great post

:good:
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