By Rev. Dr. Kenji Akahoshi, Resident Minister
|Expanding Awareness & Acceptance
The American Sangha comes from many diverse religious, ethnic, and cultural backgrounds.
As such, we should not assume a familiarity to the Japanese perspective that comes with the
Jodo Shinshu teachings. As I relate more traditional stories and familiar terms in Buddhism, I will be
suggesting some expanded definitions. These definitions are not more correct. Our expanding
awareness means that these additional interpretations may be more inviting and inclusive and
provide a clearer, more contemporary meaning to traditional stories.
The Nembutsu, Namo Amida Butsu, is the heart of Shin Buddhism. It is not just a verbal
expression, it is an experience of life. It has been described as our main practice. But this
description can lead to confusion. My own journey to grasp the essential meaning of the
Nembutsu, led me to the study of spiritual (transpersonal) psychology, some 35 years ago. This
major branch of psychology has been heavily influenced by Buddhist concepts, in order to
understand the human relationship to the spiritual realm. I began to see a parallel of modern,
English words with 13th century Japanese terms. I realized that Shinran’s appreciation of Amida’s
Compassion, could be understood as receiving the efforts of many others. This was different from
an attempt to achieve some ideal spiritual status. As I began to find many common, daily
conditions to express my appreciation, my life got better. I modeled my grandmother’s
appreciation of common, ordinary things (arigattai). This shift from “please” to “thank you” was a
very practical way of understanding that the Namo Amida Butsu, is a deep expression of
gratitude, rather than a petition or prayer for something else.
situations to say “thank you.” As our daily desires (“please”) decreases, our gratitude (“thank
you”) increases. Joy is the sign that we are on the right path. A progressive, step-wise approach is
important in any learning process. The 8-Fold Path is the classic model of steps in Buddhism. The
next step would be to interchange “thank you” with “Na Man Da Bu.” This provides a familiar
experience of Namo Amida Butsu and expands our awareness beyond a mental definition of
The 18th or Primal Vow in the Larger Sutra, is the fundamental mythology that presents the
Nembutsu. Shinran demonstrated his integrity in interpreting this sutra within his own experience.
His personal honesty challenged the methods maintained by the monastic, Tendai traditions of Mt.
Hiei. He therefore left Mt. Hiei to follow Honen. Although he was honoring the teachings of his
master, Honen, Shinran’s interpretation is significantly different. Shinran’s interpretation of the
Nembutsu is validated by the research and practices of transpersonal psychology. A basic need
of any human is to be accepted by a greater group. From our primitive roots, it has been essential
for humans to survive as a member of a tribe or group. The Buddha relates this in the myth of the
Bodhisattva Dharmakara becoming Amida Buddha. The Primal Vow assures all sentient beings of a
spiritual awakening without any conditions.
Think about your activities of a given day. I know I always think about my appearance when
leaving my home. Even when I’m dressing casually, I make sure that I’m not too casual and not
too dressed up. I want to be acceptable. Our young people seemed to be obsessed, with
belonging to a group. This is a natural instinct of humans.
We have an image of Amida Buddha in statue or picture form. He is leaning forward to accept
us. His robe is open to expose his heart to us. He has the hand gestures (mudras) that convey the
message of acceptance. We are reminded of his assurance of accepting us, just as we are. The
Nembutsu is our affirmation of this acceptance and our response of gratitude for this basic human
What would be greater than to belong to a group or sangha, whose principle value is to be
accepted? Of course, as humans, we have our limits of acceptance. Yet, this is our ideal. It is
something we strive for. Being good over bad, or right over wrong, has its challenges. And so is
accepting others and being accepted.
I have found this quality of friendliness and acceptance very prevalent at this temple. Many
visitors and new members have expressed a similar view. I want to acknowledge this trait that is so
natural to many of this sangha, that it may not be recognized. Let us expand this acceptance of
others, especially toward those who may appear different from each of us. This is the Nembutsu
working both ways. By accepting others, each of us fulfills the need to be accepted ourselves.
Namo Amida Butsu.
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