What do Gobo Samatachi call themselves when they have conversations with ordinary people? Also, how do Gobosama call each other? Also, when there are multiple gobo at the same temple, I think there is a difference between seniors and juniors, but how do they call each other in a senior-junior relationship? Please let me know.
I call myself “me.”
He is called a deputy chief priest by parishioners.
As an occupation, I am a “monk.”
When calling an acquaintance who is a deputy chief priest, use his first name
I'm putting a star on my seniors.
In the case of a chief priest, they are called the chief priest, or the temple's name, ◯◯ Tera-san.
In the Soto sect, the chief priest is also called a “hojo (hojo).”
I sometimes use hojou when my wife calls the chief priest.
Between monks,
The temple name “00 Tera-san” is normal,
If they are on good terms with each other, they call each other “△△-san” by their last name.
There are also cases where juniors are called by their lower names.
From the general public,
Is it the temple name “00 Tera-san,”
They are called “chief priests” and “chief priests.”
They are rarely called by their last name.
By the way,
The wife of the chief priest of the Jodo Shinshu Temple
They are called “Bosori (Bomori) -san.”
Toru-sama.
My name is Tetsuya Urakami from “Watashi” Yokohama Jodo Shinshu Nagomi-an.
Thank you for this interesting question. There seem to be quite a few variations in how to call a monk or their spouse depending on the region and denomination. So I wrote about my denomination and region first.
As I wrote at the beginning, I am “me.” I've never met anyone who actually uses “Hesso” like period dramas.
I've been called...
・Chief priest: I feel tickled when they even say “the chief priest.”
・Hermit (Anju): My temple is “Nagomi-an,” so I mean the head of the hermitage.
・Master (Shonin): “Huh? Are you talking about me?” I had a reaction like that.
・Osho (Osho or Wajo): This is also “huh? me?” It became.
Also, people in the funeral industry (funeral homes and Buddhist altar shops) are often called “teachers.”
When it comes to relationships between seniors and juniors, they give Frank a name with ~~, and they also call him by his nickname.
Other interesting answers may also come up. I'm looking forward to it too.
I say “eagle.” I've liked period dramas since I was in middle school, so I say that out of habit. Everyone is surprised at first.
People are called “○○-san.” I was taught to always call them ○○-san regardless of whether they are seniors, peers, or juniors, even in the sense of paying respect to those who came to practice during the ascetic period. They throw them away once in a while, but I try to attach as many as possible.
There is a feeling that the answers to the question you were looking for have been exhaustively answered, but it may not be directly related to your question, but here is a slightly important story.
In Zen Buddhism, even if the words “jibun” and “I” are used in conversation as words indicating oneself, they do not allow the excessive use of the consciousness of “me.”
Not admitting means not making my sense of self fixed, not making me think about things centered on my sense of self, not seeing things through my filters, and not using “me” or “me” a lot to that end.
It seems that the famous monk of the Showa era, a Zen monk named Genru (Inoue) Yoshiyuki, often used the expression “this thing” as a word to express himself while pointing out his own thoughts when telling a Zen story called proposition.
Why don't you point to your own body and call it “me,” “myself,” or “my name”
This is because it is important for those who listen to it to notice that this body of law, which is an active entity called “this thing,” is not originally a way of being treated with a name based on recognition.
Making people notice that was the core of the old Dharma story.
◎ If you lose your sense of self, the boundary between yourself and the outside world disappears, and it becomes “just” that there is interaction between this body and the legal community (the sea of law and happy friends) as if it were legal activity.
Even if you say carelessness or selflessness, this body does not disappear; since you are in a state where your sense of self has been lost, it becomes something you have headed for, and you have met.
This place is shown by Dogen Zenji, “Go fish and fly like a bird.”
Forgetting yourself (if you follow Buddhism, you forget yourself)
When a bird is reflected and its voice echoes, the whole body of this thing pretends to be like a bird is a state of enlightenment.
In that sense, why don't you forget your name and try forgetting yourself too? At that time, when you point to yourself, what kind of words will come up?
Can it really be put into words?
Knowing that is the best answer to your question.
Toru-sama
This is Kawaguchi Hidetoshi. This is my humble answer to the question.
I was inspired by the content of Mr. Tange's truly suggestive answers, and I'd like to say a few words.
Question “Types of sutras”
http://hasunoha.jp/questions/186
From my humble answer,
“Can the sutras reveal true “Buddhist wisdom”...”
http://blog.livedoor.jp/hidetoshi1/archives/52135786.html
In the short story, “... in this world where everything is empty, as long as the reality of things and things can never be captured, what they really are should be nothing but “unspeakable.” Even when asked what the entity called oneself is, no one can understand this at least because no matter where they search, they cannot find anything that can be shown as “this is the entity I am.” Language and language activities are simply made up of things that are intended to conveniently and temporarily capture an entity as “provisional,” relying on public customs and common sense, and names such as words are also simply temporary “provisional” labels. When it comes to language and language activities, if you don't understand as much as possible that nothing is inherently empty, various adverse effects due to worries etc. will occur. Of course, the existence of this world is not “nothing,” and it certainly exists. However, this state of affairs is a state of “emptiness” made up of “luck.” ・・”
I have stated that.
The problem is that we seem to be lost and tormented on the other side of the label, which is only a temporary “provisional” label, as if it were formed as an entity from that side.
Of course, existence does not mean that there is nothing; existence certainly exists due to luck, but when that state is precisely analyzed, no entity can be found anywhere, so this is expressed as a “illusory state” or “a state like a void.”
In addition to the above, I think it may be slightly helpful when thinking about the content of Dogen Zenji “Go Fish, Fly Like a Bird,” Mr. Tange's answer.
Kawaguchi Hidetoshi Gassho