Concerning Compassion, there is a difference between the Path of Sages and the Pure Land Path. Compassion in the Path of Sages is to pity: commiserate with, and care for beings. It is extremely difficult, however, to accomplish the saving of others just as one wishes.
Compassion in the Pure Land Path should be understood as first attaining Buddhahood quickly through saying the nembutsu and, with the mind of great love and compassion, feely benefiting sentient beings as one wishes.
However, much love and pity we may feel in our present lives, it is hard to save others as we wish; hence, such compassion remains unfulfilled. Only the saying of the nembutsu, then, is the mind of great compassion that is thoroughgoing.
Thus were his words.
A Record in Lament of Divergences: Chapter 4
Group Culture is one of the most powerful forces on the planet. We sense its presence inside successful businesses, championship teams and thriving families, and we sense when it’s absent or toxic.
The Culture Code: Dan Coyle
I wrote this article a few years ago. However, since our temple and BCA temples are trying to get back to a pre pandemic open temple system, I would really like us to remember what I hope we will strive for as a temple culture (Sangha).
What is culture?
culture
noun
cul·ture | \ ˈkəl-chər \
Definition of culture
1a: the customary beliefs, social forms, and material traits of a racial, religious, or social
group also: the characteristic features of everyday existence (such as diversions or a way
of life) shared by people in a place or time popular cultureSouthern culture
b: the set of shared attitudes, values, goals, and practices that characterizes an institution
or organization a corporate culture focused on the bottom line
c: the set of values, conventions, or social practices associated with a particular field,
activity, or societal characteristic studying the effect of computers on
print cultureChanging the culture of materialism will take time ...— Peggy O’Mara
d: the integrated pattern of human knowledge, belief, and behavior that depends upon the
capacity for learning and transmitting knowledge to succeeding generations Merriam Webster
I read somewhere that there are Five Characteristics of Culture. This is how I look at our temple culture, which might be a little different than the Merriam Webster definition.
1 Culture is learned: it is not biological or inherited
2 Culture is shared: we essentially,”do culture” it is how we interact with one another.
3 Culture is based on symbols: Namo Amida Butsu, Gassho, Itadakimasu etc.
4 Culture is integrated: To understand culture you must understand all it’s parts and how
they affect one another.
5 Culture is Dynamic: It is constantly changing. However there are a few fundamental
characteristics found in all successful cultures.
Successful Cultures are defined by these characteristics, that are illustrated in Dan Coyle’s book The Culture Code:
1. Create Safety: explore how signals of connection generate bonds of belonging and connection.
2. Share Vulnerability: explains how habits of mutual risk drive trusting cooperation
3. Establish Purpose: tells how narratives create shared goals and values
The Beginning of BCA Culture
“Nishi Hongwanji was the first Japanese (Buddhist denomination) to start an American mission, which in itself exemplifies the history of an eastward transmission of the Buddhist teachings (Bukkyo Tozen). This means that American Buddhists have considerable responsibility as pioneers for spreading the teachings around the World.”
Bishop Koyu Uchida, Bishop of the Buddhist Mission of North America (1930) Issei Buddhism in the Americas
Much of what the original Kaikyoshi envisioned for Buddhism in America was changed when the leadership of BCA was changed from the Issei Kaikyoshi and Issei lay leaders to the Nisei. The Issei Kaikyoshi and most of the leaders of the BCA were locked away in special interrogation camps. The teenage Nisei; out of fear and desperation created the very Christianized Americanized Buddhist Churches of America.
Typical BCA Temple Culture 25 year ago
A building and organization that began with the Japanese immigration into your
particular town. (Utah, 1912)
The place, where many of your grandparents, parents, family, met for everything from
Funerals, to Sunday School, Dances, Holidays (Obon) Hanamatsuri and sports programs.
(my grandparents met at the temple, my parents met at the temple)
Sunday services were followed by Dharma School for kids. (I attended Dharma School,
YBA, RAB)
The major fund raiser for the temple is a food bazaar, Obon bento and possibly a holiday boutique or chow mein, crab feed or sukiyaki dinner. (My children don’t live in Salt Lake but fly home to be either at Obon, Bazaar and Holiday Boutique)
At Salt Lake Buddhist Temple, very few of the one-time large group of third and fourth generation Dharma School students are attending or joining the temple. About ten or fifteen
years ago, our Dharma School had 110 registered students, pretty good considering our temple membership was under 150. However, most of those kids are now out of college and I would guess that less than 2 percent are married with children.
One of my favorite quotes in Jodo Shinshu is from a book written by Rev. Gyodo Haguri, it was translated by Rev. William Masuda. I felt that Rev. Haguri defined what it was to live a Jodo Shinshu Life.
Generally speaking, people are considered to be good and faithful followers if they lead a moral life, attend church services and participate in welfare activities. In Jodo Shinshu Buddhism, however, while these practices are encouraged, they alone do not constitute the Buddhist way of life. What is critically important is that the teachings radically transform our way of thinking and living so that we become true individuals: strong in crisis, humble in success, tender in our feelings and grateful at all times.
Awareness of Self: Rev. Gyodo Haguri
Salt Lake Buddhist Temple is very different from Ogden Buddhist and Honeyville Buddhist Temple, although all three are in the state of Utah.
Idaho Oregon Buddhist Temple is different than Oregon Buddhist Temple although in the same state.
San Francisco Buddhist Temple is very different from Fresno or Los Angeles Buddhist Temples.
Each BCA temple is different, racially, politically and educationally. However, the culture of each temple must be based upon the teachings of Jodo Shinshu Hongwanji Ha if we are to continue as a united Jodo Shinshu organization.
Besides the teachings set forth by Jodo Shinshu Hongwanji Ha, each of our temples must put these objectives into their organization.
1. Create Safety: explore how signals of connection generate bonds of belonging and connection.
2. Share Vulnerability: explains how habits of mutual risk drive trusting cooperation 3. Establish Purpose: tells how narratives create shared goals and values
If our temple and Sangha cannot honor these objectives, I would question whether or not we deserve to have a temple or even the Buddhist Churches of America (BCA). Within BCA, we love to talk about the diversity or family orientation of our temples. However, I believe Soka Gakkai International (SGI) is the largest multicultural Buddhist organization in the United States. There are many things that can be said about their President and leader Daisaku Ikeda, I believe we can take some advice from him in creating our own Jodo Shinshu Temple culture in America. “None of us can exist in isolation. Our lives and existence are supported by others in seen and unseen ways, be it by parents, mentors or society at large. To be aware of these connections, to feel appreciation for them, and to strive to give something back to society in a spirit of gratitude is the proper way for human beings to live.”
Daisaku Ikeda