Buddhism and Taiko
Nen Daiko and the Practice of Buddhist Taiko
The term and practice of “Buddhist taiko” in the U.S. is generally accepted by the taiko community as having originated with Kinnara Taiko, a group formed in the 1970’s and based out of Senshin Buddhist Temple in Los Angeles, California. Kinnara Taiko was the first American taiko group that self-identified with the Buddhist tradition. Its influence is reflected in many Buddhist temple taiko groups throughout the U.S. in how they interpret their practice of Buddhist taiko. These definitions diverge in some ways but share common themes with respect to symbolism and the conceptual approach to taiko.
Symbolically, in the Kinnara viewpoint, playing taiko is an expression of horaku—joy or delight in the Dharma—and the sound of the taiko represents the voice of Amida Buddha and a recitation of the Nembutsu. The bachi, or sticks, that we use to hit the drum represent the dharma or the teachings of the Buddha. The taiko players represent the sangha, and through our playing, we become enabled to hear the calling of the Buddha. In this way, the practice of taiko embodies the harmonious connection of the Three Treasures—the Buddha, dharma, and sangha.
In Nen Daiko’s interpretation of Buddhist taiko, we focus less on the symbolism and place greater emphasis on application of the teachings in our approach. Reverend Mas Kodani, head minister of Senshin Buddhist Temple and co-founder of Kinnara Taiko, points out that Buddhist taiko is not an occasion to indulge the ego, but rather an opportunity to let go of our egos long enough to be a part of something larger and more connected. Playing taiko to satisfy our own egos is momentary happiness that fades with the applause. Reverend Harry Bridge relayed a similar sentiment in a recent podcast for the DharmaRealm on Buddhism and music; he noted that Buddhist music is less about the song than the opportunity to better see ourselves and the nature of our existence in this world.
These ideas of oneness and interdependence are integral to Nen Daiko’s practice of kumi-daiko, or taiko ensemble playing. At the start and end of each practice, Nen Daiko members bow to each other and express deference and thanks. At the start of each performance, we bow to our bachi, our drums, and our audience. These practices allow us to express our gratitude for the chance to play taiko together and for all of the causes and conditions that allow us to be in this place at this time.
Nen Daiko is mindful that our existence and our success are due to more causes than we could ever fully realize, from the cow hides on our drums to the continued support from Ekoji Buddhist Temple and the sangha. We exist because dedicated temple members started the group back in the early days of Ekoji. We exist because Soh Daiko and Hoh Daiko helped initiate our training. We exist because each of us strives to improve ourselves individually and collectively while maintaining harmony among our members and with the temple. We are mindful that we cannot comprehend all of the interdependent causes and conditions that have led to where we are today. We also are mindful that the reality of impermanence means that our time together as a group is limited and precious. In this realization, our practice of Buddhist taiko expresses gratitude for the totality of it all.
Learn about Ekoji Buddhist Temple.
The term and practice of “Buddhist taiko” in the U.S. is generally accepted by the taiko community as having originated with Kinnara Taiko, a group formed in the 1970’s and based out of Senshin Buddhist Temple in Los Angeles, California. Kinnara Taiko was the first American taiko group that self-identified with the Buddhist tradition. Its influence is reflected in many Buddhist temple taiko groups throughout the U.S. in how they interpret their practice of Buddhist taiko. These definitions diverge in some ways but share common themes with respect to symbolism and the conceptual approach to taiko.
Symbolically, in the Kinnara viewpoint, playing taiko is an expression of horaku—joy or delight in the Dharma—and the sound of the taiko represents the voice of Amida Buddha and a recitation of the Nembutsu. The bachi, or sticks, that we use to hit the drum represent the dharma or the teachings of the Buddha. The taiko players represent the sangha, and through our playing, we become enabled to hear the calling of the Buddha. In this way, the practice of taiko embodies the harmonious connection of the Three Treasures—the Buddha, dharma, and sangha.
In Nen Daiko’s interpretation of Buddhist taiko, we focus less on the symbolism and place greater emphasis on application of the teachings in our approach. Reverend Mas Kodani, head minister of Senshin Buddhist Temple and co-founder of Kinnara Taiko, points out that Buddhist taiko is not an occasion to indulge the ego, but rather an opportunity to let go of our egos long enough to be a part of something larger and more connected. Playing taiko to satisfy our own egos is momentary happiness that fades with the applause. Reverend Harry Bridge relayed a similar sentiment in a recent podcast for the DharmaRealm on Buddhism and music; he noted that Buddhist music is less about the song than the opportunity to better see ourselves and the nature of our existence in this world.
These ideas of oneness and interdependence are integral to Nen Daiko’s practice of kumi-daiko, or taiko ensemble playing. At the start and end of each practice, Nen Daiko members bow to each other and express deference and thanks. At the start of each performance, we bow to our bachi, our drums, and our audience. These practices allow us to express our gratitude for the chance to play taiko together and for all of the causes and conditions that allow us to be in this place at this time.
Nen Daiko is mindful that our existence and our success are due to more causes than we could ever fully realize, from the cow hides on our drums to the continued support from Ekoji Buddhist Temple and the sangha. We exist because dedicated temple members started the group back in the early days of Ekoji. We exist because Soh Daiko and Hoh Daiko helped initiate our training. We exist because each of us strives to improve ourselves individually and collectively while maintaining harmony among our members and with the temple. We are mindful that we cannot comprehend all of the interdependent causes and conditions that have led to where we are today. We also are mindful that the reality of impermanence means that our time together as a group is limited and precious. In this realization, our practice of Buddhist taiko expresses gratitude for the totality of it all.
Learn about Ekoji Buddhist Temple.