J.K. Hirano
Ryōgemon (領解文, "Statement of Conviction"):
We abandon all indiscriminate religious practices and undertakings (zōgyō zasshu) and all mind of self-assertion (jiriki no kokoro), we rely with singleness of heart on the Tathāgata Amida in that matter of utmost importance to us now—to please save us in our next lifetime. We rejoice in knowing that our birth in the Pure Land is assured and our salvation established from the moment we rely [on the Buddha] with even a single nembutsu (ichinen), and that whenever we utter the Buddha's name thereafter it is an expression of gratitude and indebtedness to him. We gratefully acknowledge that for us to hear and understand this truth we are indebted to our founder and master [Shinran] for appearing in the world and to successive generations of religious teachers in our tradition for their profound encouragement. We shall henceforth abide by our established rules (okite) as long as we shall live. --Translation by Professor James C. Dobbins.
Ryogemon or Statement of Conviction was written by Rennyo Shonin and is still recited to this day. It is the bane of most students preparing to take their ordination “Tokudo”, for it must be memorized in Japanese. Rennyo wrote this in establishing Hongwanji, finally settling down after years of persecution. He returned to Kyoto and retired to a small area at the mouth of the Yodo river. Rennyo is either called the second founder or restorer of Hongwanji. Rennyo believed that he had restored the teachings of Shinran Shonin. This area he retired to became the present Osaka. The small retirement grounds are now the current Osaka Castle. Both Jodo Shinshu Hongwanji Ha and the Church of Jesus Christ of Latter Day Saints were persecuted by the established churches of its day and age and prevailed to become successful religious institutions in their countries of origin. As I have begun this “Statement of Conviction” for Jodo Shinshu, I will end this article with the similarly 13 articles of faith by Joseph Smith.
On first thought, most of us would think that the Church of Jesus Christ of Latter-Day Saints (LDS) and our own Jodo Shinshu Hongwanji ha are religions that have very little in common, other than being religions. Having been born and raised in Salt Lake City, Utah, I have a familiarity with the LDS religion where I see quite a few similarities. I have recently read the book The Mormonizing of America “How the Mormon religion became a dominant force in politics, entertainment, and pop culture by Stephen Mansfield. The author is a New York Times best-selling author and a Christian minister. I feel his writing is very objective and fair. I would definitely recommend it for anyone who wants to know about why the LDS Church is so successful.
When I go places and people hear that I am a Buddhist priest from Salt Lake City, Utah, I usually hear the comment, “And you’re not Mormon? How did that happen?” This book helped me better understand why I didn’t become Mormon. To be honest, it wasn’t the doctrine. As a young person, I really didn’t care that much about doctrines of churches. What matters was how the religious cultures of the church made me feel. However, the culture both churches the LDS church and the Salt Lake Buddhist Temple provided me with the spiritual nourishment I needed to find me! If my Buddhist temple did not provide me with the culture that I could relate to and resonate within myself, I would have become Mormon. Although after I have studied various religions throughout my life, my second choice would probably be Conservative Judaism. But that’s another story.
As I have often said in my Dharma talks, I grew up across the street from the local LDS church (Whittier Ward) and one of my very good friend’s father was the Bishop of Wilson Ward which I sometimes attended. As a result, most of my friends growing up went to Whittier Ward, Browning or Wilson wards. For those that don’t know local LDS churches are called wards. The district churches are called Stake Centers and then there are the large temples, that most people are familiar with. The LDS church has an amazing youth program, from elementary school to university age. I went to many of these programs while I was growing up. I went to Primary (elementary school age) and Mutual (High School). During these programs, I took part in scouting, sports programs, and social events. However, I never joined the Church. (As a side note, in Utah, we usually just call the Mormon or LDS Church, Church with a capital C. I have heard that LDS is preferred over Mormon Church but I’m not certain about this, so I use both.) It wasn’t that my parents forbade me. In fact, my father always told me, I must choose my own religion. He did want me to go to the Buddhist temple and its activities. However, I was also free to explore other churches and religions.
In his book, Mansfield calls the LDS a quintessential American religion. When I read this, I thought to myself, our Jodo Shinshu religion is a quintessential Japanese religion. Mansfield had said that now that the LDS church is an international religion. The fastest growing areas for the LDS church are no longer in the United States, but in many non-English speaking countries with very different cultures from the U.S. What will the LDS church do to culturally change the very American culture of their church to meet the demands of an international membership? In a similar vein, Jodo Shinshu is the largest religion in Japan and was brought to the United States by Japanese immigrants. These immigrants formed the Honpa Hongwanji Mission of Hawaii (30+ temples, founded 1889), the Buddhist Churches of America (60+ temples, founded 1899) and Jodo Shinshu Buddhist temples of Canada (12 temples, founded 1905). Jodo Shinshu is also growing in Europe. For the most part, these temples other than Europe, had memberships primarily comprised of Japanese or Japanese Americans with very few non-Japanese, unless they were married to a Japanese or Japanese American. There are several reasons for this, but the two major reasons were language and the discrimination against peoples of Asian descent in most of the Americas. However, within the past 35 years or so, our temples and the Jodo Shinshu teachings have become nonhomogeneous, and the primary language spoken at these temples is English. As a result, with the westernization of our temples, how will we change to meet the needs of our new membership?
Let there be no doubt that there are huge differences between the religious doctrine of the LDS church and Jodo Shinshu Hongwanji Ha doctrine. Some of them are almost directly opposed to one another, the primary one being blind belief in religious authority. Jodo Shinshu Buddhists are urged to question, whereas my understanding is that LDS members are asked to just believe what the current President and General authorities (70 member leadership group of LDS Church) tell them to. This may be one of the main reasons I could not have become Mormon. However, what I have always been interested in is the culture of these religions; i.e., how people live their religion in everyday life. I believe that if you look to any religion, for the most part, the average member or believer is not that familiar with the doctrine itself. I personally think you should study and question your religious teachings. However, I am a priest, so it’s to be expected. However, the average member of most religions, mine included, want to know what they get out of being a member of that religion.
The LDS church has developed a system which Mansfield states, “Plant Mormonism in any country on earth and pretty much the same results will occur. If successful, it will produce deeply moral individuals who serve a religious vision centered upon achievement in life. They will aggressively pursue the most advanced education possible, understand their lives in terms of overcoming obstacles, and eagerly serve the surrounding society. The family will be of supernatural importance to them, as will planning and investing for future generations. They will be devoted to community, store and save as a hedge against future hardship, and they will esteem work as a religious calling. They will submit to civil government and hope to take positions within it. They will have advantages in this. Their beliefs and their lives in all-encompassing community will condition them to thrive in administrative and hierarchies-a critical key to success in the modern world. Ever oriented to a corporate life and destiny, they will prize belonging and unity over individuality and conflict every time.” If I didn’t know that Mansfield was talking about the Mormon church, it sounded like a description of the Japanese American culture I was raised in. One exception is the hope to take positions in public office. That said, I’m glad we have some in our Buddhist Churches of America who do.
It was interesting to me that my Japanese American culture is a mish mash of Japanese tradition, superstition, Confucian thought, Buddhism and American/Christian tradition and values. I would say it has taken about 800 years to develop this Japanese American culture I live in. The LDS Church is not yet 200 years old. I know that the LDS Church is still quite young compared to other World religions and will change and adapt. I just hope my own Jodo Shinshu Hongwanji Ha can change from their 800-year-old ways, if not Hongwanji as a whole, at least my Buddhist Churches of America!
Eventually, I will try to outline my own feelings in regard to changes I feel would help our rapidly changing and diminishing temples. However, in reading Mansfield’s book, I was struck by many similarities in the cultural foundations of the LDS church and our own Jodo Shinshu Hongwanji Ha cultures. This is what I would like to focus on for this article.
NAME OF ORGANIZATION:
Jodo Shinshu Hongwanji Ha: also known as Hongwanji or Nishi Hongwanji
Church of Jesus Christ of Latter Day Saints: also known as LDS or Mormons.
Both religions are known to the World by various names. I doubt that many of our members would know that our mother temple in Kyoto’s actual name is Ryukoku-zan Hongwanji and not just Nishi Hongwanji.
FOUNDER:
Both the LDS Church and Jodo Shinshu were founded by individuals that were looking for a spiritual solution for their lives. Neither of them lived to see that their own spiritual search would lead to help millions of people and they would become the founders of World religions. It was after their deaths that the real organization and culture of their spiritual search blossomed.
Jodo Shinshu Hongwanji Ha: Shinran Shonin (1173-1263) is the founder of Jodo Shinshu Hongwanji Ha. However, it was Rennyo Shonin (1415-1499) who is also referred to as the second founder, who set the foundation for our religious organization and culture. The year for the beginning of Jodo Shinshu religion is usually considered to be 1244 in Kyoto, Japan. That is the year Shinran Shonin was said to have completed his master work The True Teaching, Practice, and Realization of the Pure Land Way (Kyogyoshinsho). However, I feel that when Rennyo returned to Kyoto province in 1475 and Hongwanji was no longer threatened by Mt. Hiei, may be the beginning of the culture we have come to understand.
The LDS church: Joseph Smith (1805-1844) is considered the founder of the LDS church. It is Brigham Young (1801-1877) who brought the LDS followers from Nauvoo, Illinois to the Salt Lake Valley on July 24, 1847. The LDS church was said to have been founded on April 6, 1877 in Fayette, New York.
RELIGIOUS PERSECUTION:
Both religions were established and grew as a result of persecution by other religions.
Jodo Shinshu Hongwanji Ha: After Rennyo Shonin had become Rusushiki of Hongwanji, the number of followers began to increase tremendously. This threatened the larger established Buddhist sects who sent warrior monks to Hongwanji and burnt it down. Rennyo Shonin moved from place to place until he eventually settled back near Kyoto.
LDS Church: The LDS church was forced to leave the town they had set up in Nauvoo, Illinois because of religious persecution and the murder of their founder Joseph Smith.
REASON TO ESTABLISH NEW RELIGION:
Jodo Shinshu Hongwanji Ha: Shinran Shonin was not trying to establish a new religion. However, he was trying to assert how he believed his teacher Honen Shonin’s teachings were the most valid for the time he was living in. He believed that he was living in the final days of Mappo. Mappo is called the decadent dharma age or the age of the degeneration of the Buddhist law. It is a very complex philosophy. Simply put, in the age of Mappo, the way to enlightenment was becoming corrupted and the only teaching that could lead to enlightenment was relying on Amida Buddha, through the Nembutsu (Namo Amida Butsu), until the next Buddha appears.
LDS Church: Joseph Smith in writing the Book of Mormon because of finding and then translating the golden plates he found on the Hill Cumorah, claimed that the original teachings of Jesus Christ have become corrupted and that he was revealing the true church in these latter days before the second coming of Christ.
RELIGIOUS CENTRAL OBJECT OF WORSHIP:
Jodo Shinshu Hongwanji Ha: Amida Buddha and the Name (Myogo) Namo Amida Butsu is the central object of worship. Although we realize that Amida Buddha is beyond human comprehension we use symbols such as Amida Buddha, not man or woman and the two attendant Bodhisattvhas, Kannon (Bodhisattvha of Compassion, usually presented as feminine) and Seishi Bodhisattvha of Wisdom, usually presented as a masculine form).
LDS Church: The LDS church always speaks about heavenly father. However, in their theology, there is also a heavenly mother. I have always felt that this was to represent the feminine side of deity. The LDS church’s belief in the trinity is different than most Christian sects. They believe that God the Father, the Holy Ghost and Jesus are three completely separate entities, whereas most other Christian doctrine believes them to be three in one.
MAJOR DOCTRINAL TREATISES:
Jodo Shinshu Hongwanji Ha: Three Principal Sutras of Jodo Shinshu
Sutra on Buddha of Infinite Life (Daikyo)
Sutra of Meditation on the Buddha of Infinite Life (Kangyo)
Sutra on Amida Buddha (Shokyo)
LDS: 1. Book of Mormon
2. Doctrine and Covenants
3. Pearl of Great Price
TEACHINGS:
This is the area that primarily interests me; it isn’t really doctrinal, but it is how the doctrine of the religion is applied to everyday living, how we explain our religious beliefs to others, and how these teachings provide my life with spiritual sustenance.
Jodo Shinshu Hongwanji Ha: Kyosho, (The Essentials of Jodo Shinshu-My Path) within these essentials it defines the essence of what Jodo Shinshu Buddhists believe. I have already defined parts of the Kyosho, such as the Name, Founder, Central object etc. However, there are also sections that are a bit more defined as to what we believe as Jodo Shinshu Buddhists.
Teaching: Attaining the “Entrusting Heart”- awakening to the compassion of Amida Tathagata (Buddha) through the working of the Primal Vow-we shall walk the path of life reciting Amida’s name (Nembutsu). At the end of life, we will be born in the Pure Land and attain Buddhahood, returning at once to this delusional world to guide people to awakening.
Way of Life: Guided by the teaching of Shinran Shonin, we will listen to the compassionate calling of Amida Tathagata and recite the Nembutsu. While always reflecting on ourselves, amidst feelings of regret and joy, we shall live expressing gratitude without depending on petitionary prayer and superstition.
Purpose: The Hongwanji school is a community of people joined together revering the teaching of Shinran Shonin and saying the Nembutsu. We seek to share with others the wisdom and compassion of Amida Tathagata. By doing so, we shall work toward the realization of a society in which everyone is able to live a life of spiritual fulfillment.
I think an equivalent teaching in the LDS church may be Joseph Smith’s 13 Articles of Faith. However, I really like something in the LDS Church I read called “progressive revelation”, although I think Christianity also speaks of this. I don’t think Jodo Shinshu has anything like this. I cannot find the actual quote and I am paraphrasing what Mansfield talks about in his book. Simply put, the 13th President of the Church Ezra Taft Benson shared in a speech at Brigham Young University, this is paraphrased in Mansfield’s book, “God is continuing to reveal truth. This is called “progressive revelation”. A president of the Church today may be given new revelation that overrides earlier revelation. An LDS president expressed this belief as the confidence that “a living prophet trumps a dead prophet. “There may also be scriptures yet to be discovered.”
Joseph Smith’s Articles of Faith
We believe in God, the Eternal Father, and in his son, Jesus Christ, and in the Holy Ghost
We believe that men will be punished for their own sins and not for Adam’s transgression.
We believe that through the atonement, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.
We believe that the first principles and ordinances of the Gospel are; first, Faith in the Lord Jesus Christ; second, Repentance; third Baptism by immersion fo the remissions of sins; fourth, Laying on of hands for the gift of the Holy Ghost.
We believe that a man must be called of God, by prophesy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.
We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.
We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues and so forth.
We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.
We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.
We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (The New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.
We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.
We believe in being subject to kings, presidents, rulers, magistrates, in obeying, honoring, and sustaining the law.
We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul-we believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous lovely, or of good report or praiseworthy, we seek after these things.
In closing this article, I can imagine there are individuals that may say, “Who cares what the Mormon Church has to say, I’m Buddhist!” I can understand that thinking. However, I have always felt that living in Utah requires that I understand, at least at a basic level, the teachings the LDS Church is sharing with their members. I am truly grateful for the LDS Church, because I live in Utah, and I believe that I have benefited greatly by the LDS Church. As I stated earlier, the LDS Church helped raise and nurture me as a child and young man. I felt welcomed by them and this was a very important, especially when I was young. This was a time when being called a “Jap or Gook” was commonplace. There was often a sense of being afraid, because I was different. Yet at the Mormon churches I went to, I could honestly say 99 percent of the people were kind to me and accepted me.
I believe that as clergy living in Utah, rather than just reject a religion different than mine, I should try to understand it. I believe in finding what we have in common with one another rather than differences, aren’t we all different? I have been a member of the Salt Lake Interfaith Roundtable since its beginning, and I believe this is the purpose and importance of interfaith dialog. We try to understand one another through sharing our religious beliefs and if many of us religious leaders can do so. Maybe it will help our members to also accept one another. It’s easy to just dismiss those that differ from us. I would like to close this article by quoting article ten of the seventeen article constitution written by the father of Japanese Buddhism, Shotoku Taishi (573-621) in 604 C.E.
“Let us cease from wrath, and refrain from angry looks. Nor let us be resentful when others differ from us. For all men have hearts, and each heart has its own leanings. Their right is our wrong, and our right is their wrong. We are not unquestionably sages , nor are they unquestionably fools. Both of us are simply ordinary men. How can any one lay down a rule by which to distinguish right from wrong? For we are all, one with another, wise and foolish, like a ring which has no end. Therefore, although others give way to anger, let us on the contrary dread our own faults, and though we alone may be in the right, let us follow the multitude and act like men.. “
Namo Amida Butsu