This is the Buddhist Ohigan service conducted during the fall and spring equinoxes, the date when the length of daylight and night are equal. This symbolizes a midpoint or a point of no return where the distance returning to your origin is equal to the distance completing your journey. Listen to today's dharmtalk as Sensei explains the meaning of Ohigan to the Buddhist community.

This is the last dharma talk of the summer. We will be on hiatus until September 13, 2009. Today's service is in remembrance of those victims of the Hiroshima and Nagasaki atomic bombings.

Socho Koshin Ogui sets the direction of the Buddhist Churches of America (BCA), headquartered in Berkeley, CA. The position of Socho is equivalent to a Bishop. Socho Ogui was the sensei at the Midwest Buddhist Temple for over 10 years before his promotion to Socho. During his visit to Chicago, Ogui-san was part of the panel at the Mind and Body seminar conducted at the Midwest Buddhist Temple. This talk was part of the all day workshop.

Dr. Mary Elsbernd is the current Graduate Program Director of the M.A. in Social Justice deree, and former Director of the Institute of Pastoral Studies at Loyola University.

This week's speaker is Roger Suekama, board member and a longtime member of the sangha.

Jason is a dharma lay leader at the Midwest Buddhist Temple.

Shoshinge "The Hymn of True Faith" A crucial component of the Buddhist faith is chanting. The practice of chanting is much akin to the Christian hymns. Much like the past practice of the Catholic churches tradition of chanting in Latin, one does not need to know Japanese in order to be absorbed by the melodic rhythm of foreign sounds. This podcast is a recording of Shoshinge, one of the many Jodo Shinshu chants. Here's some background on this important chant. About Shoshige The following introduction is from Shinshū Seiten, Jōdo Shin Buddhist Teaching, published by the Buddhist Churches of America. The English translation of the gāthā is from The True Teaching, Practice and Realization of the Pure Land Way, Vol. I., Shin Buddhist Translation Series, Hongwanji International Center, Kyoto, Japan. The full title of this gāthā, Shoshin Nembutsu Ge, means ‘Gāthā on the Right (or True) Faith in the Nembutsu.’ The title consists of three terms: Shōshin, lit. ‘Right Faith’ refers to Shinjin, or Faith. Nembutsu, lit. ‘thinking of the Buddha,’ refers to the practice of uttering Amida’s Name. Ge, or ‘gāthā’ in Skt. Means ‘verse,’ or ‘hymn.’ Faith and Nembutsu are very important ideas constituting the central concepts of Shin Buddhism. In the passage which introduces the Shoshin Ge, Shinran notes; Relying upon the true words of the Great Sage and reading the commentaries of the great masters, I have realized the profound grace of the Buddha. Hence I here compose the Gāthā of True Faith in the Nembutsu. This shows that he composed this gatha out of his gratitude to Amida Buddha on the basis of the Teachings of Śākyamuni and the commentaries of the Seven Patriarchs. ‘The words of the Great Sage’ directly refers to the Dai Muryōju Kyō (The Larger Sutra), in which Shinran Shonin found the true religion by which a sinful and helpless man can be saved. He trusted in the Teachings of this Sutra singleheartedly, and conceived of all the other Teachings of the Buddha as being expedients to Pure Land Buddhism. It is also important to note that Shinran approached the Teachings of Amida’s Salvation through seven predecessors, namely, Nāgārjuna and Vasubandhu from India; Doran, Dōshaku and Zendō in China; Genshin and Genkū in Japan. In the Kyō Gyō Shin Shō he abundantly quotes from their discourse, and in the Shōshin Ge he gives their essentials. The whole gāthā is an exposition of the Pure Land Teaching which may be divided into two parts: 1) based on the Sutra and 2) based on the commentaries. The contents of the gāthā with minor divisions are as follows: I. Exposition based on the Sutra 1. Homage to Amida 2. Adoration, in particular, to a. Amida Buddha b. Śākyamuni Buddha 3. Exhortation II. Exposition based on the commentaries 1. General statement 2. Exposition, in particular, to a. Nāgārjuna [2nd or 3rd cen. A.D.] b. Vasubandhu [4th cen. A.D.] c. Donran [T’an Luan, 476-542 A.D.] d. Dōshaku [Tao-ch’o, 562-645 A.D.] e. Zendō [Shan Tao, 613-681 A.D.] f. Genshin [942-1017 A.D.] g. Genkū [Honen, 1133-1212 A.D.] 3. Exhortation Ki myo mu ryo ju nyo rai Na mu fu ka shi gi ko Ho zo bo satsu in ni ji Zai se ji sai o bus-sho To ken sho butsu jo do in Koku do nin den shi zen maku Kon ryu mu jo shu sho gan Cho hotsu ke u dai gu zei Go ko shi yui shi sho ju Ju sei myo sho mon jip-po Fu ho mu ryo mu hen ko Mu ge mu tai ko en no Sho jo kan gi chi e ko Fu dan nan ji mu sho ko Cho nichi gak-ko sho jin setsu Is-sai gun jo mu ko sho Hon gan myo go sho jo go Shin shin shin gyo gan ni in Jo to gaku sho dai ne han His-shi metsu do gan jo ju Nyo rai sho i ko shus-se Yui setsu mi da hon gan kai Go joku aku ji gun jo kai O shin nyo rai nyo jitsu gon No hotsu ichi nen ki ai shin Fu dan bon no toku ne han Bon jo gyaku ho sai e nyu Nyo shu shi nyu kai ichi mi Ses-shu shin ko jo sho go I no sui ha mu myo an Ton nai shin zo shi un mu Jo fu shin jitsu shin jin ten Hi nyo nik-ko fu un mu Un mu shi ge myo mu an Gyaku shin ken kyo dai kyo ki Soku o cho zetsu go aku shu Is-sai zen maku bon bu nin Mon shin nyo rai gu zei gan Butsu gon ko dai sho ge sha Ze nin myo fun da ri ke- fi Mi da butsu hon gan nen butsu Ja ken kyo man naku shu jo Shin gyo ju ji jin ni nan Nan chu shi nan mu ka shi In do sai ten shi ron ge Chu ka jichi iki shi ko so Ken dai sho ko se sho i Myo nyo rai hon ze o ki Sha ka nyo rai ryo ga sen I shu go myo nan ten jiku Ryu ju dai ji shut-to se Shitsu no zai ha u mu ken Sen zetsu dai jo mu jo ho Sho kan gi ji sho an raku Ken ji nan gyo roku ro ku Shin gyo i gyo shi do raku Oku nen mi da butsu hon gan Ji nen soku ji nyu hitsu jo Yui no jo sho nyo rai go O ho dai hi gu zei on Ten jin bo Satsu zo ron setsu Ki myo mu ge ko nyo rai E Shu ta ra ken shin jitsu Ko sen o cho dai sei gan Ko-yu hon gan riki e ko I do gun jo sho is-shin Ki nyu ku doku dai ho kai Hitsu gyaku nyu dai e shu shu Toku shi ren ge zo se kai Soku sho shin nyo hos-sho jin Yu bon no rin gen jin zu Nyu sho ji on ji o ge Hon shi don ran ryo ten shi Jo ko ran sho bo satsu rai San zo ru shi ju jo kyo Bon jo sen gyo ki raku ho Ten jin bo satsu ron chu ge Ho do in ga ken sei gan O gen ne ko yu ta riki Sho jo shi in yui shin jin Waku zen bon bu shin jin potsu Sho-chi sho-ji soku ne hon His-shi mu ryo ko myo do Sho-u shu jo kai fu ke Do shaku kes-sho do nan sho Yui myo jo do ka tsu nyu Man zen ji riki hen gon shu En man toku go kan sen sho San-pu san shin ke on gon Zo matsu ho metsu do-hi in Is-sho zo aku chi gu zei Shi an nyo gai sho myo ka Zen do doku myo bus-sho I Ko ai jo san yo gyaku aku Ko myo myo go ken in nen Kai-nyu hon gan dai-chi kai Gyo-ja sho-ju kon go shin Kyo-ki ichi nen so o go Yo-I dai to gyaku san nin Soku sho hos-sho shi jo raku Gen shin ko kai ichi dai kyo Hen ki an nyo kan is-sai Sen zo shu shin han sen jin Ho ke ni do sho ben ryu Goku ju aku nin yui sho butsu Ga yaku zai-hi ses-shu chu Bon no sho gen sui fu ken Dai-hi mu ken jo sho ga Hon shi gen ku myo buk-kyo Ren min zen maku bon bu nin Shin shu kyo sho ko hen shu Sen jaku hon gan gu aku se Gen rai sho-ji rin den ge Ket-chi gi jo I sho shi Soku nyu jaku jo mu I raku Hit-chi shin jin I no nyu Gu kyo dai ji shu shi tou Jo sai mu hen goku joku aku Do zoku ji shu gu do shin Yu-I ka shin shi ko so se-tsu Shoshinge Translation I take refuge in the Tathāgata of Immeasurable Life! I entrust myself to the Buddha of Inconceivable Light! Bodhisattva Dharmākara, in his causal stage, Under the guidance of Lokeśvararāja Buddha. Searched into the origins of the Buddhas’ pure land, And the qualities of those lands and their men and devas; He then established the supreme, incomparable Vow; He made the great Vow rare and all-encompassing. In five kalpas of profound thought, he embraced this Vow, Then resolved again that his Name be heard throughout the ten quarters. Everywhere he casts light immeasurable, boundless, Unhindered, unequaled, light-lord of all brilliance, Pure light, joyful light, the light of wisdom, Light constant, inconceivable, light beyond speaking, Light excelling sun and moon he sends forth, illumining countless worlds; The multitudes of beings all receive the radiance. The Name embodying the Primal Vow is the act of true settlement, The Vow of entrusting with sincere mind is the cause of birth; We realize the equal of enlightenment and supreme nirvāņa Through the fulfillment of the Vow of attaining nirvāņa without fail. Śākyamuni Tathāgata appeared in this world Solely to teach the ocean-like Primal Vow of Amida; We, an ocean of beings in an evil age of five defilements, Should entrust ourselves to the Tathagata’s words of truth. When the one thought-moment of joy arises, Nirvāņa is attained without severing blind passions; When ignorant and wise, even grave offenders and slanders of the dharma, all alike turn and enter shinjin, They are like waters that, on entering the ocean, become one in taste with it. The light of compassion that grasps us illumines and protects us always; The darkness of our ignorance is already broken through; Still the clouds and mists of greed and desire, anger and hatred, Cover as always the sky of true and real shinjin. But though light of the sun is veiled by clouds and mists, Beneath the clouds and mists there is brightness, not dark. When one realizes shinjin, seeing and revering and attaining great joy, One immediately leaps crosswise, closing off the five evil courses. All foolish beings, whether good or evil, When they hear and entrust to Amida’s universal Vow, Are praised by the Buddha as people of vast and excellent understanding; Such a person is called a pure white lotus. For evil sentient beings of wrong views and arrogance, The nembutsu that embodies Amida’s Primal Vow Is hard to accept in shinjin; This most difficult of difficulties, nothing surpasses. The masters of India in the west, who explained the teachings in treaties, And the eminent monks of China and Japan, Clarified the Great Sage’s true intent in appearing in the world, And revealed that Amida’s Primal Vow accords with the nature of beings. Śākyamuni Tathāgata, on Mount Lankā, Prophesied to the multitudes that in south India The mahasattva Nāgārjuna would appear in this world To crush the views of being and non-being; Proclaiming the unexcelled Mahāyāna teaching, He would attain the stage of joy and be born in the land of happiness. Nāgārjuna clarifies the hardship on the overland path of difficult practice, And leads us to entrust to the pleasure on the waterway of easy practice. He teaches that the moment one thinks on Amida’s Primal Vow, One is naturally brought to enter the sage of the definitely settled; Solely saying the Tathāgata’s Name constantly, One should respond with gratitude to the universal Vow of great compassion. Bodhisattva Vasubandhu, composing a treatise, declares That he takes refuge in the Tathagata of unhindered light, And that relying on the sutras, he will reveal the true and real virtues, And make widely known the great Vow by which we leap crosswise beyond birth-and-death. He discloses the mind that is single so that all beings be saved By Amida’s directing of virtue through the power of the Primal Vow. When a person turns and enters the great treasure-ocean of virtue, Necessarily he joins Amida’s assembly; And when he reaches hat lotus-held world, He immediately realizes the body of suchness or dharma-nature. Then sporting in the forests of blind passions, he manifests transcendent powers; Entering the garden of birth-and-death, he assumes various forms to guide others. Turning toward the dwelling of Master T’an-laun, the Emperor of Liang Always paid homage to him as a bodhisattva. Bodhiruci, master of the Tripitaka, gave T’an-laun the Pure Land teachings, And T’an-laun, burning his Taoist scriptures, took refuge in the land of bliss. In his commentary on the treatise of Bodhisattva Vasubandhu, He shows that the cause and attainment of birth in the fulfilled land lie in the Vow. Our going and returning, directed to us by Amida, come about through Other Power; The truly decisive cause is shinjin. When a foolish being of delusion and defilement awakens to shinjin, He realizes that birth-and-death is itself nirvāna; Without fail he reaches the land of immeasurable light And universally guides sentient beings to enlightenment. Tao-ch’o determined how difficult it is to fulfill the Path of Sages, And reveals that only passage through the Pure Land gate is possible for us. He criticizes self-power endeavor in the myriad good practices, And encourages us solely to say the fulfilled Name embodying true virtue. With kind concern he teaches the three characteristics of entrusting and non entrusting, Compassionately guiding all identically, whether they live when the dharma survives as but form, when in its last stage, or when it has become extinct. Though a person has committed evil all his life, when he encounters the Primal Vow, He will reach the world of peace and realize the perfect fruit of enlightenment. Shan-tao alone in his time clarified the Buddha’s true intent; Sorrowing at the plight of meditative and non-meditative practicers and people of grave evil, He reveals that Amida’s Light and Name are the causes of birth. When the practicer enters the great ocean of wisdom, the Primal Vow, He receives the diamond-like mind And accords with the one thought-moment of joy; whereupon, Equally with Vaidehī, he acquires the threefold wisdom And is immediately brought to attain the eternal bliss of dharma-nature. Genshin, having broadly elucidated the teaching of Śākyamuni’s lifetime, Wholeheartedly took refuge in the land of peace and urges all to do so; Ascertaining that minds devoted to single practice are profound, to sundry practice, shallow, He sets forth truly the difference between the fulfilled land and the transformed land. The person burdened with extreme evil should simply say the Name: Although I too am within Amida’s grasp, Passions obstruct my eyes and I cannot see him; Nevertheless, great compassion is untiring and illumines me always. Master Genkū, well-versed in the Buddha’s teaching, Turned compassionately to foolish people, both good and evil; Establishing in this remote land the teaching and realization that are the true essence of the Pure Land way, He transmits the selected Primal Vow to us of the defiled world: Return to this house of transmigration, of birth-and-death, Is decidedly caused by doubt. Swift entrance into the city of tranquility, the uncreated, Is necessarily brought about by shinjin. The mahasattvas and masters who spread the sutras Save the countless beings of utter defilement and evil. With the same mind, all people of the present, whether monk or lay, Should rely wholly on the teachings of these venerable masters. Sutras: Juseige | Junirai | Sanbutsuge | Shoshinge Copyright © 2006 by Nishi Hongwanji L.A.

"Who is Amida Buddha and why is he central to Jodo Shinshu? This dharma talk addresses this and more. Notable and quotable from the talk, "Recognition that we alone are the sole objects of Amida's Wisdom and Compassion does not take place through calculative thinking, i.e meditative practice, rather through effortlessness for it is precisely when we lose confidence in nailing down reality and truth through our own efforts do we simultaneously come to appreciate the story of Amida Buddha." In Gassho, Rev. Bryan Siebuhr Priest, Midwest Buddhist Temple Jodo Shinshu Hongwanji-ha "The True Pure Land Teachings, Temple of the Primal Vow" "Even when we act upon our ignorance, if we revere the power of Amida Buddha's Primal Vow, all the more deeply, gentle-heartedness and forbearance will surely arise in us through great naturalness. With everything we do, as far as our becoming a Buddha after our physical body has been discarded, we should constantly and fervently call to mind Amida's immense benevolence without any thought of being wise. Then the Nembutsu, Namu-Amida-Butsu, will indeed emerge; this is great naturalness. It is itself Other-Power." Shinran Shonin From "Collected Works of Shinran"

The Six Word Novel - This week's dharma talk begins with Sensei talking about writing your own story. How story telling is an important device for learning. Sensei tells of the story of Ernest Hemmingway and how he was able to write a novel of six words. In Jodo Shinshu there is also a story told in six Kanji characters. Listen to this week's talk to discover the value of stories. You can also access an archive of several years of past talks from iTunes. Search for "Midwest Buddhist Temple" in iTunes and you should be able to locate our archive.

Hoonko is a holiday in the tradition of Japanese Jodo Shinshu Buddhism that observes the memorial of its founder, Shinran Shonin. Today is Hoonko. Delivering our dharma talk is Sensei Ashikaga. Sensei is the minister at the Buddhist Temple of Chicago located in the Uptown neighborhood of Chicago.

Sensei Siebuhr is out of town conducting service for our sister temple in Cleveland. In his place, Roger Suekama, dharma lay leader will deliver today's talk.

Roger talks about Rennyo Shonin who is responsible for the flourishing of Jodo Shinshu in 15th century Japan. http://www.shin-ibs.edu/academics/ccsbs2.php

Experiences of a Buddhist student - Sensei Adams talks about his journey to become a Jodo Shinshu minister. Henry comes from Buffalo, MN and received his academic training in the United States. He has several very interesting anecdotes about his ministerial training he received in Japan. If any of our listeners are curious about pursuing the dharma please contact the Buddhist Churches of America http://buddhistchurchesofamerica.org/home/. We offer all levels of study both graduate and distance learning.

Reflections on the New Year - Sensei Siebuhr delivers the first dharma talk of the New Year reflecting upon the impermanance of life and the human condition of unhappiness. Henry Adams, a student of the Buddhist Churches of America, is visiting today. Sensei recalls the many funerals he has presided over the years of his ministry, funerals ranging from the very young to the very old. From this duty of his ministry he is reminded of the impermanence of life. Sensei also touches upon the human condition of unhappiness. You may have heard of the global survey of happiness. Here is a link to the website of the foundation that conducts this annual poll http://www.worldvaluessurvey.org/. The organization does quite an academic survey of the citizens of the world. You may find it interesting to examine the results in the survey PDF found on the website. Survey results can be found in the appendices.

Shoshinge - The Hymn of True Faith

For those of you are not able to attend one of our services I have recorded our Sensei chanting Shoshinge. This podcast episode consists of a short explanation of ShoShinge, a Buddhist chant. For a more in-depth explanation http://www.shindharmanet.com/writings/sanbutsuge.htm. Sensei ends the service with a short five minute talk.

Sensei Siebuhr conducts our yearly New Year's Eve service. We introduce the service with the ringing of the Temple's bell. This is followed by chanting the San Butsuge (http://www.shindharmanet.com/writings/sanbutsuge.htm). This is followed by a short dharma talk where Sensei reflects upon the impermanance of life and how we should not take our existence for granted. Sensei then explains why it is a Japanese Buddhist tradition to ring in the New Year by ringing the bell 108 times. The number 108 is the 108 blind passions (http://www.michineko.de/culture/silvesteregl.htm) humans are subject to.

Life is suffering - The first noble truth ... Shakyamuni Buddha Sensei Siebuhr delivers this week's dharma talk. Sensei discusses in depth what is meant by "life is suffering". We are all dying. Dwelling on the human situation would be very depressing but examined from a different philosophy it could lead to a constructive conclusion. What does it mean to be a human being not to suffer the torment about imminent death? Human suffering leads to enlightenment.

300 or 10, You never know who's listening. ... Sensei Kono

Service this week is in honor of the founder of the Midwest Buddhist Temple, Sensei Gyodo Kono. Sensei Kono came to Chicago directly from the relocation camps of World War II. A majority of Japanese-Americans resettled on the West Coast upon release from the camps. Chicago and the Midwest was a secondary destination.

Reverend Kono came to Chicago to serve the Japanese community and founded the Midwest Buddhist Temple 34 years ago. Reverend Kono also undertook the ambitious task of constructing what is now the home of the Midwest Buddhist Temple on 435 W. Menomonee dedicated in 1971.

Sensei Miyamura, having served under Sensei Kono, has many stories to tell about him. The way Reverend Kono learned English was especially insightful to his ability to overcome obstacles in creative ways.

Today is Bodhi Day, the day that Shakyamuni Buddha obtained enlightenment. Unlike Buddhist teachings of Shakyamuni's time, Shinran Shonin taught that you can attain enlightenment without the discipline of lifelong meditation or being part of the privileged class. Sensei talks a little about the history of our tradition, the Pureland sect of Buddhism, and how we came to being. Sensei also tells about the historical relationship between the Midwest Buddhist Temple and the Buddhist Temple of Chicago. Another interesting fact is the historical relationship between Nichiren and Shin-Buddhists. This is a must listen for people who are curious about the history of Shin-Buddhism. You can also access an archive of several years of past talks from iTunes. Search for "Midwest Buddhist Temple" in iTunes and you should be able to locate our archive.

Sorry for missing last week's upload. I think I've ironed out all the bugs and we should be back on schedule. This week Sensei starts his talk with the Amida sutra or the longer chant. He then explores the Buddhist position on striving or competition in modern life. He then closes with his thoughts on music in Buddhist practice and sings along to a J-pop song. I will try to find the lyrics for this song and post them to MidwestBuddhistTemple.org You can also access an archive of several years of past talks from iTunes. Search for "Midwest Buddhist Temple" in iTunes and you should be able to locate our archive.

We're back on the air. Sorry for the hiatus. The podcast recorder was down due to a hardware failure.

Sensei Siebuhr talks about what's mistakenly called ojuzu beads. In shin-buddhism these beads are called o-nenju. Sensei also describes what buddhists are doing when they clasp their hands in what looks like prayer. Buddhists do not believe in petitionary prayers or requests to a superior being.

Sensei also talks about his conversation with someone who is seeks tranquility in his life.Sensei Siebuhr talks about

Sensei talks about Buddhist views on animals and their relative stature to humans. He refers to the Jataka Tales during his talk.

Sensei talks about many things today. The common thread of his talk is of lifes impermanence, all beings will die. Just as each person must live their life alone, so must we experience death alone.

With life being so short let us live everyday and try to be kind to all people. We must let go of wrongs done to us in the past and forgive those who have wronged us.

This service talks about the fall ohigan. Shin Buddhists observe ohigan twice a year at the fall and spring equinoxes where the day and night are of equal duration. Symbolically this instance of equal day and night is represented by the painting "Two Rivers and White Path."

Sensei talks about the ideas represented by this famous Buddhist painting.

Sensei finds some old papers which causes him to reflect upon change and how that change affects the Temple. Sensei talks about the change and the future of the Midwest Buddhist Temple.

http://www.midwestbuddhisttemple.org

This week's dharma talk is given by Sensei Siebuhr. This week commemorates the dropping of the atomic bomb on Hiroshima and Nagasaki. This segment commences with an interview of a survivor of the Hiroshima devastation and ends with a short talk by Sensei.

For those listeners in the Chicagoland area, this weekend is the 53rd Annual Ginza Festival. Come down to the Temple for the BEST teriyaki chicken in Chicago. Visit our website for details.

This week's dharma talk is given by Sensei Siebuhr. Sensei starts with an explanation of "What is the Buddhists' Bible?".

This week's talk is given by Ellen Dunleavy, a lay dharma leader. Ellen tells a personal story which causes her to reflect on the fact that we're not the center of the universe except where infinite compassion is concerned.

This weekend we celebrated Obon, a Japanese date honoring the dead. Part of the Obon tradition is a group dance or Bon Odori. Sensei briefly talks about the origins of Obon and then goes on to tell of the fable of the monkey and the Buddha.

Sensei talks about the Buddha's heart and his compassion for us living beings.

This week's talk is given by Kay Schroeter, a lay dharma leader of the Midwest Buddhist Temple. Kay reflects upon the writings of Reverend Kono, the founding minister of the Midwest Buddhist Temple.

This week Sensei is inspired by monuments in memory of senseless destruction and the story of one of the Buddha's followers to muse on human ignorance.

What do fatherhood and Buddhism have in common? This Father's Day Sensei explores the connection.

On the day which we remember Prince Shotoku's legacy, Sensei discusses his own short comings in light of the promise of the Nembutsu.

Of rivers and reality. Sensei uses metaphor to graphically illustrate the dangers of delusion.

In his portrait of Shinran Shonin, Sensei illustrates the strengths and weaknesses of the man who would guide us to the not so easy path to enlightenment.

This week Temple Member, Jason Matsumoto, asks the question: How can we reconcile our expectations of ourselves in our competitive society with the Buddha's Four Nobel Truths?

This week Sensei relates what the Buddha knew 2500 years ago - the truth about human behavior.

Sensei returns to tell us about attending the Pope's inter-faith meeting and muses on religious differences and common values.

Our Sensei is travelling this week, in his place Roger Suekama, a longtime member of the sangha, delivers this week's dharma talk. Roger reminds us to be mindful of our inter-connectedness, and to foster gratitude for all those who touch our lives.

This week Rev. Ron Miyamura examines the surprisingly symbiotic relationship between our differences and our dependence on one another.
 

Is that spot legal?  Sensei observes the physical and moral complexities of parking in Chicago leading him to contemplate ignorance, delusion and compassion.
 

Living on a speck of dust. This week Sensei discusses the nature of faith and gratitude in the contexts of the Nembutsu and the recently released movie Dr. Seuss' "Horton Hears A Who."

There are many paths to enlightenment and various Buddhist practices toward that goal.  Sensei illustrates with a video on Japanese Zen Buddhism the differences between that extremely austere practice and Jodo Shinshu's Nembutsu path.

This week Sensei examines the connection between the Buddha's (famous) last words: Be a Lamp Unto Yourself and controlling one's ego.

Sensei Ashikaga is the minister for the Buddhist Temple of Chicago (BTC) located in the uptown neighborhood of Chicago.

On Buddha's birthday Sensei focuses not on the circumstances of his birth but explains rather what the Buddha awakened to; something to celebrate every day - infinite compassion.
 

Sensei Siebuhr uses the ice hes gathered from the Temple's parking as a prop for this week's dharma talk. He makes the comparison of the ice's frozen grip on the asphalt to the grip of your ego on your thoughts.

Our dharma talk this given is given by Sensei Siebuhr. Welcome to another year of dharma talks. Sensei starts this season with a recollection of his roadtrip to the South. As always, life and nature has something to teach us. Sensei relates what he learned during his trip.

Sensei Siebuhr talks about the life of Hisako Nakamura (visit the link to see some of Misako's dolls, dolls she sewed with her mouth), a woman so severely handicapped that she brought Helen Keller to tears. Hisako suffered severe frostbite as a child and had to have all her limbs amputated. In spite of Misako's own severe handicaps she met a couple who she felt had endured an even harder life than her own. These are some of Hisako's reflections: "I have been guided by my handicaps. It is my helpless body that has made what I am now and I feel I am saved or spiritually elevated. God gave me my life - I have lived it through with gratitude!"

This week's dharma talk is given by Sensei Siebuhr. Sensei starts his talk describing the idiosyncracies of his food preferences in his younger days. Listen to how it unfolds into the teachings of the dharma. Along the way he describes what is meant by the Japanese phrase "itadakimasu" that is commonly said before eating a meal.

This week's dharma talk is given by guest speaker Reverend Unno. Sensei Unno has a humorous style of delivering the dharma. Unfortunately the service ran a little longer since we were celebrating Gotan-e and Hatsumairi and the pre-programmed recording software stopped recording before the end of Sensei Unno's talk. I editted that audio segment to stop at a logical break.

This week's dharma talk is given by Reverend Bryan Emyo Siebuhr. Sensei starts with his tale of buying his first house. He then talks about how some teachings in Buddhism seem contradictory and inconsistent. Concepts such as non-discriminatory thinking, oneness, universality and individuality often appear in conflict with another. Sensei uses the physical structure of the Temple and the design of the space shuttle as a lesson on interdependence.

This week's dharma talk is given by Reverend Bryan Emyo Siebuhr. Sensei delves into the topic of trust and how we all have to trust one another in order to function in a civilized society.

Sensei uses the lyrics from the Japanese song "A Flowers Heart" (Hana no Kokoro) to teach this week's dharma lesson.