Buddhist Thoughts is the SLC Buddhist Temple newsletter which is mailed to Temple members each month. Here we provide excerpts from archival Buddhist Thoughts.

2001 July/August

Gathering of Joy
by J.K. Hirano

The past two weeks, I have been traveling throughout Japan. To some extent, the group I was traveling with followed the footsteps of Shinran Shonin. From Kyoto where Shinran was born, to Niigata, where Shinran was exiled.

We began visiting temples in Kyoto, such as Hino no Tanjo in (Shinran’s birthplace), Otani Hombyo (the original site of Honganji), Kiyomizu dera, Chion in, Shoren in (where Shinran received his ordination).  We also had the opportunity to stay over night and practice meditation at Kojirin, a small practice hall on Mt. Hiei. 

Mt. Hiei was the central Buddhist study center during Shinran's time and Shinran practiced there for 20 years.  Rev. Asada of Ryukoku University, one of the foremost authorities on Mt. Hiei and the rituals associated with the various temples there, gave us lectures and walked us around Mt. Hiei.  It was quite an experience.

One of the most memorable experience I had during this trip, was while we were practicing the Tendai style of meditation in the Shaka Do (Hall of Shakamuni Buddha).  While we were walking to the hall at 6:00 a.m. we saw a figure dressed in white standing in front of the Shaka do.  This monk was practicing the 1000 day Kaihogyo.  This is one of the most rigorous of religious practices in modern Buddhism.  It has only been accomplished by a handful of people.  This man was on the 600th day of the 1000 day practice. 

The practice requires an intense religious commitment.  We were told that maybe once every ten years, someone will try to complete the ritual. The ritual is extremely difficult and it is said that failure results in death or rather death is the only reason to stop, once the practice is began.  The man is dressed in white robes, with many symbols attached to his robes.  His hat is shaped like a boat that will take him to the other shore of the Pure Land On his side is a short sword.  It is said that if he is unable to continue, this sword is a way for him to kill himself.  Although I haven’t heard of anyone going through with the ritual suicide.   The monk then begins at about 4:00 a.m and runs a course through Mt. Hiei equivalent to 20 or 30 miles.  That is why they have also been called the marathon monks of Mt. Hiei.  It’s amazing that we witnessed this monk proceeding.  Many of the rituals and practices on Mt. Hiei are extremely difficult.

However, for us foreigners, they made our practice session quite easy, yet very memorable.  While we were there, there was a monk practicing the Nembutsu zanmai.  This is a ninety day ritual, where the practitioner walks continuously, day and night around a small altar with Amida Buddha as the central object.  Posted along the four corners of the hall is the scroll with the characters "NamuAmidaButsu."  While walking, the practitioner calls out 

"NamuAmidaButsu."  The only time he can rest is to eat and go to the restroom.  If he absolutely requires rest, there is a bamboo railing set up along the perimeter of the altar to lean against.  It was said that Shinran completed this practice and was one of the monks that assisted in the rituals here.  What I will remember of my practice on Mt. Hiei, was during the 6:00 a.m. meditation session, as we were sitting in the Shaka do, I could hear the monk practicing the Nembutsu Zanmai calling out "NamuAmidaButsu."

Shinran left Mt. Hiei after 20 years of this rigorous lifestyle.  The reason he left Mt. Hiei was that although for 20 years, he had tried many difficult practices.  Yet, he felt that, it was only through the Nembutsu (NamuAmidaButsu), that he would eventually reach enlightenment.  Sitting in the early morning tranquility of the Shaka do, my thoughts were of Shinran, hundreds of years earlier, hearing the call of NamoAmidaButsu and leaving the confines of Mt. Hiei.  It was with an immense feeling of gratitude that I realized, if not for Shinran, where would I turn.

On July 14-15, we will be holding our Obon Festival.  Obon is a wonderful community event.  However, it is even more important that we understand it for the religious significance it holds for us Buddhists.  Although Obon is the memorial service for all Buddhists.  That is why we do not have any special services for Memorial Day.  We have had our own memorial day for hundreds of years. 

Yet it is only we Jodo Shinshu Buddhists that call Obon "Kangi-E" (Gathering of Joy).  This change in attitude of being merely a memorial service to a gathering of joy, is similar to Shinran's attitude in leaving Mt. Hiei.  In many sects of Buddhism, Obon is a necessary way for the descendants of the deceased to placate and honor their deceased family members with offerings or religious rituals.  For us Jodo Shinshu Buddhists, it is not necessary for us to do anything for our family members once they have died.  We know that through the Nembutsu, our loved ones are well taken care of by Amida Buddha's unconditional wisdom and compassion.  Our Obon is a gathering of Joy, knowing that our loved ones are taken care of by Amida Buddha.  We also recognize the continuing relationship we have with those loved ones.  Our joy and gratitude is expressed as NamoAmidaButsu. 

Therefore, Obon is not about dressing up Japanese or playing up to our Japanese Buddhist heritage.  It is not just for the young.  It is not just for women.  The old should have more dead to dance with then the young.  Men have just as many dead friends as women.  Do only Japanese die?  No Obon is a time for all of us to dance with the dead.  What a wonderful time to celebrate their continuing existence in our life.  As I dance, I can see my Mom, my Bachan, my dear friends, all continuing to embrace and support me, within the wondrous compassion of Namo Amida Butsu.  Please don't hold back, join us, not the hundreds but the thousands of myriads of dancers, alive and dead, who make us who we are and come with us to this gathering of Joy "Kangi-E."

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