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Rimban George Matsubayashi | Reverend Usuki | Reverend Briones BY RIMBAN GEORGE MATSUBAYASHI The Venerable Master Shinran was born in the village of Hino, south of the capital city of Kyoto, on the 21st day of the fifth month during the year 1173. Our Gotan-e service celebrates his birth. From early times, Shakyamuni Buddha’s birth was celebrated with the Kanbutsu-e and Hanamatsuri Services by many Buddhist denominations. Celebrating the birth of the founder of those different denominations, however, was rare. Traditionally, the day commemorated was the day that the founder passed away. In that regard, our Hongwanji denomination was like other Buddhist denominations and it was not until the Meiji Period of Japanese history (1868-1912) that the birth of the founder of our Jodo Shinshu teaching, the Venerable Master Shinran, was celebrated for the first time. That practice has continued to this day, and flourishes here in the United States. This year, we well celebrate the 830th year since the birth of the Venerable Master. The Venerable Master Shinran was four years of age when he lost his mother through death and eight when he lost his father. During the spring of his ninth year, he was intiated into the Buddhist monkhood at Shoren Temple and then studied and performed religrious practices at Enryaku Temple on Mt. Hiei for 20 years. Because he felt he was at an impasse in his studies on Mt. Hiei, he left and joined Master Honen’s group located in the Yoshimizu area of Kyoto. The Venerable Master Shinran was immediately drawn to Master Honen’s teaching of the “Nembutsu based on the selected Primal Vow” (senchaku hongan no nembutsu) and followed that teaching througout his life. Regarding this turning point in the Venerable Master’s life, his wife Eshinni-sama wrote to their daughter Kakushinni-sama: “He called on Master Honen...and (heard that) when it came to the matter of the next life...only the single-hearted Nembutsu was necessary for the way to (transcend) birth and death.” The phrase “way to (transcend) birth and death” (shoji dezubeki michi) in this passage refers to relying solely on Amida Buddha’s Primal Vow (the vow to cause our birth in the Pure Land through the Nembutsu). The Venerable Master Shinran awakened to the fact that Amida Buddha’s Primal Vow was limitless wisdom and compassion itself, which is expressed as Great Compassion. Regardless of the obstacles, that Primal Vow seeks to enlighten even the most evil of persons. That was when the Venerable Master determined to cast aside all “self-centered effort” (jiriki) and rely upon “Buddha-centered power” (tariki) “to (transcend) birth and death.” In volume six of his major work “Teaching, Practice, Faith and Attainment”
(Kyogyoshin-sho), he expressed this decision in the following way: “I, Gutoku
Shinran, disciple of Shakyamuni, abandoned sundry religious practices and during the metal/cock year of
Kennin (1201), took refuge in the Primal Vow.” At about the age of 63, the Venerable Master Shinran returned to the capital city of Kyoto where he wrote voluminously. Amond the many works he wrote there are “Hymns of the Pure Land” (Jodo Wasan), “Hymns of the Pure Land Masters” (Koso Wasan) and “Hymns of the Three Periods” (Shozomatsu Wasan). He also wrote many letters in response to questions about eh Jodo Shinshu teachings that his disciples in the Kanto area raised. That was how he expressed the “way to (transcend) birth and death” through reliance on the Nembutsu of the Primal Vow. The Venerable Master Shinran lived to the ripe old age of 90. It has now been 741 years since he passed on to the Pure Land. The words that he left provide a framework to live our lives. What he wrote is not something in the past, but is directly relevant to us today. They reverberate in my ears, constantly calling out to me. Because of gratitude for his teachings, I have reverently been reading his letters with members of our temple in a study class held every Monday evening. We began this class during Janurary of last year. Why not join us in listening to the Venerable Master’s words? The following is part of the Venerable Master’s Letter 26: Here, he points out how impossible it is to separate
shinjin (entrusting) and the Nembutsu. He then states his conviction that he will be joined in the world of limitless life by those he was close to in this
shaba world, and that he “will await you there.” Kakushin-bo, who left us last year, has certainly gone (to the Pure Land) and is awaiting us there...I am sure I will meet him (in that land).” Here the Venerable Master Shinran states that those who leave this world first lead the way for those who follow. Those who will leave this world later yearn for those who have already left, and feel blessed that they are connected to lilfe that cannot be measured nor bounded, in the world of oneness. This same feeling is expressed in the Venerable Master’s Letter 13: To say that a day when our physical life will absolutely come to an end, is truly sorrowful and a source of great suffering. The “way to (transcend) birth and death” refers to transcending that physical world of sorrow and becoming enlightened to the truth. It refers to going to the Pure Land and receiving “limitless life” (muryoju) and “limitless light” (muryoko). That is also when we return to this shaba world in order to lead the deluded to the vow of wisdom and compassion. We ignorant humans refer to the end of our physical lives as “death.” Because of the “merit transference” of Amida Buddha’s Nembutsu of the Primal Vow, however, that is actually when we are blessed with the assurance of birth in the Pure Land and awaken to the enlightenment of reality. How sacred that is! How blessed we are! And as a person of shinjin, the “constant practice of Great Compassion” (jogyo daihi) and a “limitless life” is put into practice for me. Today, I am able to appreciate and take joy in the Primal Vow based on the Nembutsu because of the Venerable Mastesr Shinran’s life that began over 800 years ago. That is the driving force in my life. My sincerest wish is that all of you realize your deep indebtedness for the Venerable Master Shinran’s coming into this world. A Gotan-e Service to celebrate the Venerable Master Shinran’s birth will be held at our Los Angeles Betsuin Buddhist Temple on Sunday, May 18th. We will conduct two services on that day. The first will begin at 10 AM and will conducted in English. The second will be held at 1:30 PM in Japanese. Because this service commemorates the Venerable Master’s birth, during the 10 AM service, we will also conduct a
sho-mairi service to introduce infants who were born this past year to the Buddha. I urge all of you to join us for this most meaningful service. |
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Back to: Top | Rimban George Matsubayashi | Reverend Usuki | Reverend Briones
What is taught in the tradition of Shinran Shonin is that the entrusting heart is essential. For when we abandon various practices and take refuge in Amida with singleness of heart, our birth in the Pure Land is settled by the Buddha through the inconceivable Vow–Power. Gobunsho - Shonin Ichiryu Sho (The Tradition of Shinran Shonin 5-10) It is said that Amida Buddha is everywhere at all times and that great wisdom and compassion is constantly working to embrace all sentient beings of the entire universe whether man or woman, rich or poor. This statement is the truth of Dharma but do we know what it really means, and how to access this experience? In the above quotation, Shinran Shonin stresses the critical issue of singleness of heart and mind, or isshin, which is required of us in order to open the door to the benefits of the Dharma. He also stresses the fact that nothing other than the Dharma is effective in our lives because prayers, superstitions and all other practices are neither true nor sincere since they are the product of our bonno or defilement that constantly distracts us from isshin. But as in past eras, all of us are confused in today’s world and perhaps more than ever it is a challenge to be truly spiritual while living in and age of affluence and abundance. In this ambience it is easy to simply fit into our comfortable lives rather than taking the time and effort to study the Dharma. If we don’t accept the Dharma or live in the Nembutsu teaching, there is no retribution or penalty that is mysteriously imposed on us. We don’t go to hell and our chances of winning the lotto will still remain one in a zillion just like everyone else. So, there is no need to talk about what doesn’t happen to us due to our lack of faith but rather, we should look at what we are missing. We are turning a blind eye to the very tool that can help us understand the frustration and suffering caused by the challenges of excess, affluence, and fast-paced lives, in addition to such phenomena as increasingly complicated human relationships and lack of quality time that we have not seen in the past. We also talk about Dharma being the universal Truth that is always changing with conditions and time, but it remains no less the Truth of life today than it was 2,500 years ago when Sakyamuni Buddha awakened to it. But to really hear this Truth we must open our hearts and minds to Amida Buddha with complete faith and sincerity at all times, not by relying on superstitions and prayers but simply by accepting that we are embraced, never to be abandoned by infinite wisdom and compassion. Even in Jodo Shinshu there is no such thing as a free lunch. Just as the bonds with our spouse and children require deep-seated trust to enable a sincere relationship and healthy family life, so too our reliance on Other Power depends on allowing an innate faith to emerge through mindful awareness of how the dharma applies to our lives at all times. The most often said phrase “just say the Nembutsu” does not mean that you can turn it on and off at will without sincerity. Our lives involve constant maintenance of our hearts and minds -- 24/7. All of us know that when we let our guard down and ignore this responsibility the consequence is that we go on living in an unpleasant state of confusion. In order to understand the Buddha’s compassion, I believe we should have compassion for ourselves and take care of our spiritual life first and foremost. If we forget to maintain it we can be sure that the frustrations of life will continue to grow like weeds in the yard. Let us single-mindedly listen to the dharma and entrust ourselves to the Buddha with sincere aspiration and deep faith, so that we can awaken to the Truth of life and really enjoy what this world has to offer
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Back to: Top | Rimban George Matsubayashi | Reverend Usuki | Reverend Briones
“For those who make their living drawing nets or fishing in the seas and rivers, and those who sustain their lives hunting beast or taking fowl in the fields and mountains, and those who pass their lives conducting trade or cultivating fields and paddies, it is all the same. Under the influence of our karmic past we human beings will do anything”. This summer was an incredible hot one! Thank goodness Fall is just around the corner. As we bid farewell to an incredible hot and humid summer, many of you are fortunate enough to have a long Labor Day weekend holiday. This last long weekend of the summer just before school starts is an opportunity for friends and families to gather and spend time at the beach, the park or their own back yards. The observance of Labor Day began over a century ago. It was brought about by labor unions that wanted the government to recognize and acknowledge their contributions to the work force. However, 100 years later, labor Day is seen as a time for big sales and picnics rather than a day for political organizing. Be that as it may, what ever you may think, whether you like or dislike Unions, if you’re Union or non-union, we have all benefited in some form the victories of the Labor movement. Before becoming a minister, I was employed at pharmaceutical research company in Palo Alto. I was a Research Biologist in the Department of Physiology. Our department was responsible for testing, both biochemical and physiological effects, of new drugs that were in the development stage, on laboratory animals that would eventually be for human use. Our most “successful” drug to be marketed is a well-known pain reliever/fever reducer. The drug was first synthesized back in 1968, just about the time I started at Syntex. I was on the original group that began testing the drug on laboratory animals. It is no exaggeration that for this one drug alone from the time it was synthesized to the time it made it’s way to the shelves of Sav-on, hundreds of thousands of animals sacrificed their life so you wouldn’t have to suffer the pain of arthritis or sore muscles and aching joints after exercising. In the beginning I really never gave much thought on the moral and ethical implications that my occupation touched upon. In fact, as lofty and naïve as it sounds, I felt I was really contributing to benefit mankind. I was doing a job that I enjoyed and took great pride in it, not only that, but it put food on the table, paid our mortgage, our four cars, skiing vacations in the winter, and a beach house in the summer, and put our two daughters through college. However, in hindsight, there are many incidences that I’m not very proud of. The experiments we conducted on the laboratory animals and the countless number of animals that were sacrificed. Needless-to-say there were a number of groups that objected to our research. The animal rights activists and the pro-life groups to name a few. They protested and advocated boycotts of products that contributed to this inhumane treatment to animals. They protested just as I protested or boycotted companies back in the 60’s and 70’s that contributed to the war effort in Viet Nam or companies that did business with the South Africa, an apartheid nation. Even today many of us despise logging companies that cut trees down with disregard for the environment or nuclear power plants that have the potential to create the ultimate contamination. What kind of monsters work for these despicable companies? However, if you really reflect upon this, these are regular people that work at these companies. And just like me, their jobs put food on the table and a roof over their head. The reading at the beginning is from the 13th chapter of the Tannisho. Within this chapter Shinran emphasizes that human behavior is dictated by our karma. He explains that all our acts, whether good or bad, are the outcome of past karma. During Shinran’s time, social status was based on ones occupation. Therefore farmers, hunters, fisherman, merchants were considered the lower class. Not only were these groups looked down upon, but it was understood during this time, that the salvation was uncertain for this group of workers. Shinran might have been the first to address these social outcasts. He understood that these workers were born into this occupation and/or social standing and they had absolutely no control over their lives. Shinran also understood that we all have our needs and desires that determine our behavior and create inconsistencies in what we believe and how we live our life. Many people think what I did as an occupation was despicable. Yet we eat McDonalds without thinking that tens of thousands of cows are slaughtered methodically and systematically every day so we can get a quick, inexpensive meal. The Jodo Shinshu teachings are deeply rooted in the law of cause and effect, also known as Karma. Therefore there is no judge and no judgment. There is no right and no wrong, good or evil. There are only the consequences of our thoughts, words and deeds. And, how we respond to these consequences, determines what type of human being we will become. Jodo Shinshu does not place a good or bad label upon on what we do. Therefore, on the social level, no one can judge who will or will not be saved. No one has the right to stand judgment on anyone else. Jodo Shinshu’s concern is showing us our true nature in the light of the Nembutsu and less concern in telling us how we should be living our lives. So, next time you pop a pill, whether to relieve pain, lower your blood pressure or supplement your vitamin intake, reflect upon those innumerable causes and effects that went into making that pill so your life could be a little bit more healthier. Namoamidabutsu |
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Back to: Top | Rimban George Matsubayashi | Reverend Usuki | Reverend Briones Copyright © 2003 by Nishi Hongwanji L.A.
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