Whenever we chant, we conclude with a very special verse. It is called the Ekōku or Directing Virtue to All Beings. It was written by Shan-tao who was one of Shinran’s Seven Pure Land Masters:

Gan ni shi ku doku        I vow that the virtue of this truth

Byō dō se is-sai            Be given equally to all.

Dō ho’n bo dai shin       May they awaken the bodhi mind

Ō jō an rak-koku            And realize both peace and joy. 

I enjoy the meaning of this passage and I think of it often as a restatement of the Bodhisattva Ideal. In Mahayana Buddhism, a Bodhisattva is literally, “a sentient being (sattva) of enlightenment (bodhi)”. It is one who vows to attain enlightenment for the liberation of all beings. It is aspirational, something we should always keep in mind and continually strive for.

This is not how Hōnen nor his student Shinran thought of this. Instead, they both took this passage literally, as a truth that must be actualized. In other words, for Buddhism to exist then it must be a path for all beings, equally, with no exceptions. Surprisingly, this is not idealism but instead pragmaticism.  Buddhism only exists if it can make good on this promise of guiding all beings, equally, to awakening. Hōnen and Shinran provided such a path, it is the Pure Land Path of Namuamidabutsu that is both effective and practical for all beings without exception or preconditions.

The month of June is recognized as Pride Month.  Over 50 years ago, on June 28, 1969, the police raided the Stonewall Inn, a gay club located in Greenwich Village in New York City.  This raid sparked six days of protests and riots as the police hauled employees and patrons to jail. “The Stonewall Riots served as a catalyst for the gay rights movement in the United States and around the world.”

It is during Pride Month that this distinction between Buddhist idealism and pragmaticism comes into stark contrast for me. Doctrinally, Buddhism is open and embracing. It has a very positive message for the LGBTQ community but as Buddhists are we signaling this message properly?  Do we make all beings feel welcome in our Hondo equally? Perhaps we could be more careful in our language in order to help everyone feel welcome?

Often these changes are quite small but very meaningful. For example, merely assuming traditional gender roles and sexuality can be triggering for those in the LGBTQ community.  It is one example of a small change that can have a huge effect on those at our temples. For example, don’t assume that all boys date girls or that all girls have boyfriends. Instead, ask if they have a partner or if they are dating anyone.

One aspect of Buddhism that really resonates I think is the idea of finding one’s true self, living a life of authenticity. Each one of us must do this but it is very difficult for those in the LGBTQ community to do so when they are not accepted “just as they are”. This is why “coming out” can be so traumatic.  Recently, I received the following from an OCBC Sangha member.

“It was junior year of high school when I first felt comfortable enough to disclose to some close friends and my family that I identified as gay. It wasn't until the summer after graduating high school that it became more wide-spread knowledge. As I was heading into college, I wanted to start that next chapter of my life being me as much as I could be. At that point, I had realized that there were so many accomplishments that I took pride in up to that point in my life that I could control - like my grades, sports, strong friendships, etc. I made the decision that I didn't want to allow this one aspect of me that I couldn't control to take away from that pride. And since then, my experience continues as I've discovered that this part of me is one of many that have in fact allowed me to accomplish what I have. In truth, I, like many others, still ‘come out’ on a daily basis.”

Namuamidabutsu, Rev Jon Turner