Rimban George Matsubayashi  |  Reverend Abe  |  Reverend Usuki  |  Reverend Briones

IN MEMORY OF THE LATE KOSHO OHTANI
BY RIMBAN GEORGE MATSUBAYASHI
JIHO SEPTEMBER-OCTOBER, 2002

On the evening of June 14th, a representative of our BCA Headquarters informed me that our former Monshu1, Kosho Ohtani, had passed away. What sad news!

He had been undergoing treatment in a Kyoto hospital since the end of last year, but passed on to the Pure Land at 1:16 PM of that day. He was 90 years of age.

This article is very difficult for me to write, not only because of the great spiritual loss I feel as a result of our former Monshu’s passing, but also because even after more than forty years in this country, I realize how strongly I am influenced by my Japanese upbringing.

I feel impotent regarding how best to express my gratitude to our former Monshu, and the great loss I feel as a result of his passing. He was the Spiritual Leader of our Hongwanji for my entire life. Expressing my Japanese feelings about this relationship in English is next to impossible.

Even the Japanese word with which to the passing of the former Monshu is not a word that would be used for the average Japanese. Our former Monshu’s passing on to the Pure Land is referred to as senge, which is not even defined in the average Japanese/English dictionary. In the authoritive Kenkyusha dictionary, it is defined as “death (of a high Buddhist priest)”...

***

Kosho Ohtani assumed the office of Monshu of our Hompa Hongwanji Buddhist organization (the 23rd in direct succession) during 1927 at the age of 15. Until he retired in 1977 at the age of 65, he guided our Hongwanji organization for fifty years during a time of unprecedented upheaval. Before the war (World War II), during the confusion of the war, and the even greater bewilderment after the war, he was steadfast in maintaining the Jodo Shinshu teachings that sustained the Japanese people.

After retiring as the “former Monshu-sama” he was, if anything even more active in supporting the present Monshu in spreading the precious Jodo Shinshu teachings throughout the world.

He was tireless in reforming our Hongwanji organization which still had vestiges of the feudal Japanese society within which it began, in order to establish the firm foundation our organization has today. While he was still the Monshu, he personally visited all 31 teaching areas in Japan, which consists of 533 districts (with 10,322 temples), in order to build closer ties with each member of the Hongwanji. He sole desire was to create a sangha of “fellow followers along the same path.”

Visiting all those temples took 20 years.

But his efforts did not stop with re-establishing the Jodo Shinshu sangha in Japan. Starting in 1951, he traveled outside of Japan, visiting mainland United States and Hawaii to meet followers here2. He later traveled to Canada, South America, Brazil, Europe, Taiwan, Mexico, Australia, and other countries to help the people in those countries establish closer ties with the dharma. In all, he made over 50 trips abroad.
Wherever he went, he warmly shook the hand of each individual, developing personal ties that transcend nationality and race. This is, of course, completely in keeping with the Jodo Shinshu ideal of “fellow followers along the same path,” which the Venerable Master Shinran expressed as, “I, Shinran, do not have a single disciple of my own.” He meant by this that the relationship was directly between each individual follower of the Jodo Shinshu teaching and Amida Buddha.

The result of Kosho Ohtani’s efforts is the global Nembutsu Sangha that exists today.
In 1975, Kosho Ohtani represented all Buddhists in addressing the world religious conference that was held under the auspiciousness of the United Nations.

His vision was not limited to the Buddhist world, however. He was also very active in social welfare and peace movements. In Japan, he was active as the president or advisor to Buddhist organizations, associations that gave dharma talks, Boy Scouts, and even golf groups, helping to inaugurate and promote them.

And both, while he was Monshu and former Monshu, Kosho Ohtani frequently visited our Los Angeles Betsuin Buddhist Temple to encourage our members, both formally and informally, He was always joined by his wife, Yoshiko, respectfully referred to as O-urakata-sama, on those visits.

Yoshiko O-urakata-sama passed away on June 22, two years ago, at the age of 82. I was privileged to represent our temple at the funeral service held for her in Kyoto, which I attended with my wife. Last year, I again traveled to Kyoto with my wife to represent the Los Angeles Betsuin Buddhist Temple at the First Annual Memorial Service for her.

On that occasion --on August 17th--I had the unprecedented honor of a personal audience with the former Monshu. I presented him with a scrapbook commemorating his visits to our Los Angeles Betsuin Buddhist Temple. That scrapbook contained photographs taken during his visits and the names of those he had met.
What amazed me then was that the former Monshu had pointed to the names listed in that scrapbook.
“Ah, I remember him,” he had said, and “her, too...!”

As he pointed to each name, he recalled some incident associated with that person...To think, that as Monshu and as former Monshu, he was directly involved with us who live so far away from Japan! I was dumbfounded with gratitude for his concern with those whom you would think he had no interest.

When the time for us to leave finally came, the former Monshu had said, “Please give my regards to all members of your Los Angeles Betsuin Buddhist Temple. And please consider me to be with you in your efforts to make the service commemorating the 100th year since the founding of your temple the great success I am sure it will be.”

How greatly moved I was. His words reminded me of the Venerable Master Shinran’s:

***

It was just ten months later that I felt the deep sorrow of parting from the former Monshu during this lifetime. Again, representing the members of our Los Angeles Betsuin Buddhist Temple, I attended the funeral service for our former Monshu on July 18th with my wife. Again, as during Yoshiko, former O-urakata-sama’s funeral service, I placed a scrapbook containing photos of the former Monshu’s visits to our temple, together with the names of our members, before the photograph of the former Monshu and the urn containing his ashes. As I did so, his smiling face while pointing to the names of individual members of our temple and recalling incidents about them the last time I met him came to mind. How deeply moved I was! I was made to feel even more grateful for all his efforts on our behalf.

***

Although parting from the former Monshu was almost impossible to bear, it reinforced the feeling of being taken in by the Primal Vow of Amida Buddha with its limitless wisdom and compassion. I was sustained by the doctrinal thought of “‘merit transference’ in the ‘aspect of returning from the Pure Land’” (genso eko). After 90 years of spreading the Jodo Shinshu teaching directly in this world, the former Monshu is now in the Pure Land from which I have no doubt he will return.

That is the feeling with which the Governor General of our Hongwanji organization, Takeo Itoku, said during the funeral service, “...we are now the recipients of the efforts of the unsurpassed Buddha that he has now become. Because we are such ‘ignorant beings filled with base passions’ (bombu), however, we are unable to prevent feelings of sadness from arising. I join all of you in harboring deep within me, gratitude for having been lead along the way while he was still alive...”

What heartwarming words! “...we are now the recipients of the efforts of the unsurpassed Buddha that he has now become.”

The Pure Land is not somewhere in the distance. Rather, we should sense our tiny life as being embraced within the immeasurable life of the the Buddha. That’s what “being embraced, never to be abandoned” (sesshu fusha) means.

Our current Monshu, Koshin Ohtani, expressed this same thought in his New Year’s Greeting, printed in the January issue of the Jiho: “Last year, my mother, Lady Yoshiko Ohtani, unexpectedly passed away. It was an occasion for me to fully grasp the teaching that all things are impermanent. However, when I say the nembutsu, I now feel that I am able to think o the Pure Land as being closer that ever before.”
Although, outwardly sad as a result of the passing in such a short period of time of the former Monshu-sama and Yoshiko O-urakata-sama, while placing my hands together in gassho and reciting the nembutsu, I am led to be truly grateful for the work of the former Monshu and current Monshu in leading our Hongwanji organization. I feel an ineffable warmth rising up from deep within me. Ah, how grateful I am. Namo Amida Butsu, Namo Amida Butsu...

_________________

1 Monshu, written with kanji characters meaning “primary gate” refers to the Spiritual Leader of our Hongwanji-ha (Nishi Hongwanji) School of Jodo Shinshu, Koshin Ohtani, Kosho Ohtani was the former Monshu.


2 Note: Japan had surrendered unconditionally to the Allied Forces during World War II and was economically devastated as a result. The year 1951 was only six years after the end of the war and it was extremely difficult to receive permission from the Japanese government to travel outside of Japan, let alone finance such a trip.

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WHERE DO WE BEGIN?
BY REV. FUMIAKI USUKI
JIHO SEPTEMBER-OCTOBER, 2002

When persons doubt as they plant roots of good,
The lotus (in which they gain birth) will not open;
But for those whose shinjin is pure,
The flower opens, and immediately they see the Buddha…

Carried on the ship of the Eightfold Path,
One crosses the ocean difficult to cross.
One crosses oneself, and also ferries others across;
For this reason, I worship Amida, the one freely working. 

--- Kyo Gyo Shin Sho (CWS p.24)

Where do we begin our personal journey to the Other Shore? Just as in any major endeavor we undertake, the commitment and first step are very difficult and we may feel anxiety and doubt. Thereafter, it is extremely rare that many can finish the job and complete the mission through their own efforts. But for those who make this rare journey, our teacher, Shinran Shonin, tells us of the wonderful joy that awaits. He also refers to the Buddha’s Eightfold Path as the ship that can carry us to the Other Shore.
One enters the Eightfold Path through Right Understanding of the truth of the dharma and then initially proceeds in a linear direction through Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. However, the Path is not a gradient series of steps that culminates in enlightenment upon engaging Right Concentration. Rather, it becomes a circular path that becomes deeper and clearer as we travel around it on our life’s journey. With Right Understanding, we cannot help but follow through with Right Thought, Speech, Action and Livelihood. As we live our lives in the dharma, we accustom ourselves to Right Effort, Mindfulness and Concentration. Concentration leads us back to a closer look at our Understanding. It takes a lifetime to hone these skills but the more we practice one, the better the others become, one after another, around and around. 

As our understanding becomes clearer, we come to see that we cannot perfect ourselves only through our own efforts. It is for this reason that we can gratefully rely upon the power of Amida Buddha’s Vow to save all beings. In this knowledge, we cannot help but continue to follow the Noble Eightfold Path set out for us by Sakyamuni Buddha while living our lives in the Nembutsu. Indeed, Shinran likens the Vow to "the right path, for it leads the multitudes of beings into the capital of wisdom … It brings one to ride on the ship of all-knowing wisdom." (CWS pp.67-68).

Once we have traveled the path once, it is like having learned the individual steps of an Obon dance. We are ready to put it all together in a smooth-flowing rotation of beauty and joy, imperfect though it may sometimes be. If we take a good look at what each component does, we see that they are all interdependent and connected to each other with each one having all others incorporated within it.
Following the Eightfold Path will lead you to let go of your own hesitation, doubt and ignorance and in a natural state, you may feel the spontaneous working of Amida’s Vow Power just as you are. Perhaps, this is what Shinran tried to communicate to us in his passage from Kyo Gyo Shin Sho. If this is true, then you have discovered the ship to the Other Shore and will become one of the rare persons who can complete the mission.

Gassho,

Rev. F. Usuki

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CROSSING OVER
BY REV. WILLIAM BRIONES
JIHO SEPTEMBER-OCTOBER, 2002

There is a difference in compassion between the Path of Sages and the Path of Pure Land. The compassion in the Path of Sages is expressed through pity, sympathy, and is for all beings, but truly rare is it that one can help another as completely as one desire.

The compassion in the Path of Pure Land is to quickly attain Buddhahood, saying the nembutsu, and with the true heart of compassion and love save all beings as we desire.

In this life no matter how much pity and sympathy we may feel for others, it is impossible to help another as we truly wish; thus our compassion is inconsistent and limited. Only the saying of nembutsu manifests the complete and never ending compassion which is true, real and sincere.

---Tannisho, Chapter 4

I was so fortunate to have an opportunity to study in Japan. In Kyoto, where I called home for three years, the beginning and end of each season is well defined. The summers are dreadfully hot and humid … winters are extremely wet and freezing. In the fall the hills and streets of Kyoto are ablaze with autumn color. And in the spring, the cherry blossoms can be seen covering mountainsides, lining streets and riverbanks. I was always in awe with the beauty and grandeur of each season. 

In Japan, people seem more aware of the changing of the seasons and because of this place more emphasis on the vernal and autumn equinox. You can see this in their literature, art, festivals and it even dictates when the air conditioner can go on or off and the exact day when to change into your winter or summer apparel. 

Unlike Japan, we Califor-nians seem to have only one season … especially here in the southland … the seasons here are not as well-defined as in other parts of the country and, as for equal day and night, well …like the rest of America, we change our clocks forward and back to accommodate our work and play time.

As this fall equinox approaches, Jodo Shinshu Buddhist, throughout the world are observing Ohigan. However, this concept of higan, being a time when day and night are equal and the weather is neither too cold or too hot,…may not ring too true to some us.

Not only that, but I believe the metaphor of the "other shore" higan, and "this shore", shigan, is unique to Eastern philosophy. A good example is the famous parable, The Two Rivers and White Path, by Shan-tao the fifth Jodo Shinshu Patriarch. 

When I think of "shore" I think of Lake Tahoe’s North Shore (great skiing) and South shore (gambling) …. I picture sandy beaches, children making sandcastles and running from the waves. 

Seriously, we westerners do have a different perspective of nature and our environment and how we relate to it. Which, of course, is not bad nor is it good.

So what does Ohigan mean to me, or at least how should we understand Ohigan within the context of Jodo Shinshu in America?

Ohigan is a Buddhist holiday unique only to Japanese Bud-dhism. It is a very old Buddhist tradition that was well established by the time of Prince Shotoku, around the Sixth Century. An emperor by the name of Kanmu issued an edict ordering priests throughout Japan to read the Diamond Sutra during the weeks of the vernal and autumn equinox.

It is customary in Japan for people to return to their homes and visit their family cemeteries and temples to pay respect to their ancestors during this time.

The Japanese term higan literally means "other shore", in contrast to shigan, "this shore" of the mundane world. Therefore, higan refers to the Pure Land of Perfect Enlightenment, which exists far from "this shore" of samsara. The word higan is the Chinese translation of the Sanskrit word "Paramita" which expresses the idea that the Buddha guides people from this ordinary world to the other shore of the Pure Land, by means of the Six Paramitas.

Paramita’s of course are those practices and disciplines of monks and nuns to attain enlightenment. The paramita’s being 1) Giving or sharing, 2) Conduct 3) Effort 4) Patience 5) Meditation 6) Wisdom.

In the Larger Sutra, it states that the Dharmakara Bodhisattva made 48 Vows to save all sentient beings. By practicing all the disciplines, including the Six Paramitas, for an immeasurably long time, He realized His Vows and became Amida Buddha. 

It’s this realization, crossing over the river, if you will, by way of practicing the Paramitas, that one awakens to truth/reality.

However, it is extremely difficult for us, as lay people, and more so for priest and ministers with school, work and family obligations to fully live up to the high ideals as the paramitas. Never the less the paramitas point us in the right direction and clarify the Buddhist ideals for us.

The passage at the beginning of this article is from the 4th Chapter of the Tannisho. It tells about the difference between the practice of "path of the sages" such as saints and bodhisavatta’s, monks and nuns and it tells of the path of Pure Land devotees like you and me. It’s about other power vs. self power. It’s about realizing our inability to attain enlightenment by means of doing good deeds or following the paramitas, because based on Shinran’s realization all our good deeds are based on our ego and self-centeredness… we expect to receive rewards from our good actions. In contrast, the Pure Land Way makes us aware of our human limitations and frailties. It reveals our motives and actions as ego-centered and evil. 

For this reason, As Jodo Shinshu Buddhists, all we have to do is entrust ourselves whole-heartedly in Amida’s Vow and to utter His Name in gratitude, instead of practicing the self-power of the Six Paramitas. We believe that entrusting ourselves in the Nembutsu of the Other Power is the only possible way for regular people like you and me to be freed from samara and attain "the other shore" of nirvana. 
Furthermore, the reason for this possibility is that the virtue of the Six Paramitas practiced by the Dharmakara is manifested in Namo Amida Butsu, which is the realization of his long discipline.
So, saying the Name, Namo Amida Butsu is only the expression of gratitude to Amida Buddha for making us aware and guiding us from "this shore" of samara and leading us to the "other shore" of Nirvana or Pure Land.

While "this shore" of samsara and the "other shore" of nirvana sounds like worlds apart, the truth is, higan is right here in the shigan world.

The place and direction of pure land is only a metaphor. Pure land exists everywhere, transcending space and time. We only have to realize it. Realizing pure land lies in our deep reflection and awareness of our true selves and how we live our daily lives living in gratitude.

And, so as this summer changes to fall almost unnoticed, let us remember that Ohigan is, yet, another opportunity to listen to the dharma and to reflect upon our limited self, seeing ourselves clearly through the Buddha dharma. Only then, can we live our lives with true gratitude and joy.

Namo Amida Butsu

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