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Rimban George Matsubayashi | Reverend Usuki | Reverend Briones BY RIMBAN GEORGE MATSUBAYASHI Although he never consciously did anything to establish a religious organization, we followers of Jodo-Shinshu teaching look to the Venerable Master Shinran as the founder of our Buddhist denomination. The Venerable Master was born on the 1st day of the 4th lunar (1) month of the year 1173 in a village named Hino, located to the south of the capital city of Kyoto. His name at birth is said to have been Matsuwakamaro. Tragically, when the Venerable Master was just four years of age, his father Hino Arinori, passed away, and his mother, Kikkonyo, left this world when he was eight. We can only imagine how sad and lost he must have felt at losing his parents at such an early age. That must have been a strong motivating factor in his becoming a Buddhist monk at the young age of nine. From these facts I sense that he must have desperately sought a way in which he would again be able to come in contact with his parents. "The Nembutsu Based on the Primal Vow
that is ‘Selected’" The Venerable Master’s great-great-grandson, Master Zenkaku, wrote the following about the Venerable Master’s state of mind during this time: Though wanting to still the waters, When the Venerable Master was twenty-nine years of age, he abandoned the practices recommended on Mt. Hiei, and sought the guidance of Master Honen, who was then teaching at a place called Yoshimizu. From Master Honen, the Venerable Master received the teaching of "the Nembutsu based on the Primal Vow that is ‘selected’" (senjaku nembutsu) that allowed him to follow a way that transcended birth and death. Another way of expressing this is to say that he became "a ‘doer’ of shinjin" (shinjin no gyoja). Nevertheless, the traditional way of expressing it is not to say that someone is a "follower" of the Nembutsu teaching ("has" shinjin), but rather, that he or she is a "doer"(gyoja) of the Nembutsu teaching. This is an extremely important point which I hope you consider carefully. At any rate, the ninety years of the Venerable Master’s life in this world is considered by those who follow his teachings to be one in which he brought to life the Nembutsu based on Amida Buddha’s Primal Vow that ceaselessly calls out to all sentient beings: "I will cause your birth in the Pure Land without fail!" The Eighth Spiritual Leader of the Hongwanji, Master Rennyo quoted the Venerable Master’s position regarding this: "I (Shinran) do not propagate a new Dharma at all; all I do is entrust myself to the Tathagata’s dharma and simply teach that to others…" (3) The Venerable Master referred to "Tathagata’s dharma," mentioned above, as the "dharma of ‘merit transference’ based on the ‘power of the Primal Vow’" (hongan-riki eko no ho). "Dharma of ‘Merit Transference’ Based on
the ‘Power of the Primal Vow’" This vow to enlighten everyone without making distinction is carried to it ultimate, and includes even those who are absolutely bound for hell. Or rather, it can be said to be specifically for those for whom there is no place to go other than hell. That’s what the phrase, "The evil person is the true object (of the Primal Vow)"(akunin shoki) refers to. Further, Amida Buddha who "saves" and I who is the object of that "salvation," are said to be "one body" (dotai) as far as the enlightenment of the Buddha of "immeasurable light" (symbolizing wisdom) and "immeasurable life (symbolizing compassion) are concerned. That’s what the teaching of "salvation" based on Amida Buddha’s "’merit transference’ based on the ‘power of the Primal Vow’" is. In the Chapter on Teaching of his major literary work, the Kyogyoshinsho, (Teaching, Practice, Shinjin and Realization), the Venerable Master Shinran wrote: Reverently contemplating the true essence of the Pure Land way, I see that Amida’s directing of virtue to sentient beings has two aspects: the aspect of our going forth to the Pure Land and the aspect for our return to this world. In the aspect for going forth, there is the true teaching, practice, shinjin and realization. (4) Here, the Venerable Master points out the two aspects of "birth in the Pure Land" (ojo). The "aspect for our going forth" (oso) is cause of all sentient beings attaining birth in the Pure Land. It is the aspect in which we receive the cause of the teaching, practice and shinjin, as well as the result of realization. "Second is Amida’s directing of virtue for our return to this world. This is the benefit we receive, the state of benefiting and guiding others.(5) Following this mention of "return to this world" (genso), the Venerable Master continues by quoting Donran Daishi’s words: "’Directing virtue for return to this world’ means that after being born in that land… and gaining the power of compassionate means, one returns and enters the thick forests of birth-and-death, teaches and guides all sentient beings, and bring all to enter the Buddha-way together. (6) What this means is that those who "realize (birth in the Pure Land)" return to this world and manifest the "merit transference" of true compassion by "saving" all sentient beings in the ten directions whom they formerly were unable to "save". Life of Immeasurable Light and Life When my life in this world ends That’s how the Venerable Master expressed the warmth and peace of mind of those who live within immeasurable life of Jodo-Shinshu teaching that desires to be at one with all living things. "Return(ing) to the Pure Land of Ease" (oso: aspect of going to the Pure Land) and "continually return(ing)" (genso: aspect of returning to this shaba world) are solely due to the activity of Amida Buddha’s "’transfer of merit’ based on the power of the Primal Vow" (hongan-riki eko). This is the merit that is transferred to us by the Buddha of Immeasurable Light and Immeasurable Life (Amida Buddha). The Venerable Master referred to this as, "Great shinjin is the superlative means for attaining longevity and deathlessness."(7) The moment we accept the shinjin thrust on us by Amida Buddha based on the "’merit transference’ of the power of the Primal Vow"-- in that single thought—moment—we transcend birth and death, and are given the same immeasurable life as Amida Buddha. In other words we receive "deathlessness," a life that will not pass away because of the marvelously mysterious" Dharma that opens up to us. Deathless Life: My Younger Brother’s
Birth in the Pure Land He was filled with excitement that his first grandchild would be born during October of this year and did all he could to prolong his life so he could see that child but, alas, it was not to be. In a letter, Hideto wrote: "The condition in our world are so uncertain that I am writing to express my thoughts on parting before I am no longer able to …" I’m not sure when it was written, but this is part of a letter my younger brother wrote. He continued, "I, Hideto Matsubayashi, am now being allowed to return to the Pure Land where my parents and ancestors await me. I am greatly indebted to all of you for what you have done for me and for my family, and thank you from the bottom of my heart. Arigato gozaimashita…. All humans are destined to die. In our Jodo-Shinshu teaching, however, we do not speak of dying, but rather, of going to the Pure Land and being born. And since we are allowed to be born, there is nothing to be concerned about, nothing to fear. My sole desire is that the time remaining to me and to my family be a time in which there is the least amount of physical and psychological pain. "…How "marvelously mysterious" that in this great universe where we cannot take anything for granted, I was born on the planet called earth. With the myriad of living things on this planet, and six billion humans, the fact that I was given life as a human being is truly astonishing. I am filled with gratitude for being able to meet and be helped by all of you. How truly blessed I feel that among the billions of humans on this earth, I was able to meet and associate with you, and cannot thank you enough. I have no regrets about anything in my life. I do humbly request, however, that should a time come whey they are unable to help themselves, that you assist my wife Chikako, son Don and his wife Kiyoko, and daughter Chiyo, whom I am leaving behind. Now that we are about to part during this lifetime, I would like to repeat how greatly indebted I am to you. Let’s meet again in the Pure Land. Until then please live in gratitude within the immeasurable life of the Nembutsu. Finally, I wish you health and much happiness in your life. The above is part of the letter my younger brother Herbert Hideto wrote. There is a long tradition in Japan of writing last words, called jisei, that are often referred to as "departing poem." Hideto proved himself to be a traditional Japanese by ending his letter with the following jisei: My sole desire Indebtedness to the Venerable Master
Shinran One life, though limited, is not a solitary life. It is a life that is connected to all the lives with which it comes in contact. That’s what living in a world of "oneness" (ichinyo) is. We are allowed to live eternally in a world that transcends birth and death. The way to that world is through the "’merit transference’ based on the power of the Primal Vow." That’s what we are blessed with. And that’s what we followers of the Jodo-Shinshu teaching are so grateful to the Venerable Master Shinran for, and why we celebrate his birth. Our Los Angeles Betsuin Buddhist Temple will conduct a Gotan-e Service celebrating the Venerable Master Shinran’s birth this coming May 23rd, beginning at 10:00 a.m. A Hatsumairi Ceremony during which all infants born during the past year are introduced to our members will be conducted at the same time. Our speaker for the English Service will be the retired BCA minister, Reverend Seiken Ben Mayeda. I invite all of you to attend this most meaningful and joyful services. Namo Amida Butsu 1) During the 19th
century, the Hongwanji changed this lunar date to the modern date of May
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Back to: Top | Rimban George Matsubayashi | Reverend Usuki | Reverend Briones
"Time
and Space" The majestic light of the Buddha Amitayus is the most exalted… Recently, there has been much news about our universe and space exploration. We have put two rovers, Opportunity and Spirit, on Mars and these machines are sending back photos and scientific data that are thrilling scientists. We have also discovered a new planet or more exactly, a planetoid named Sedna, which is currently three times farther from Earth than Pluto. Its furthest point of path around the sun can be as far away as 84 billion miles and it can take 10,500 years to complete one circuit. Also, the Hubble Space Telescope recently took a photo of the universe, called the Ultra Deep Field that shows the distant light that began over 14 billion years ago. These new discoveries are extraordinary and touch our imaginations like never before. They also give us new insight into the vastness of the universe and another perspective of how human beings are related in time and space to the world beyond our planet. While many people were busy looking at these new discoveries, I became very excited about how Buddhism, especially Amida Buddha and the Pure Land, fit into this picture in more significant ways than ever before. Although what the sutras and Buddhist stories tell us about space and time are mythical and symbolic representations of the vast and infinite realm of the Buddha, the new discoveries confirm, even more, the relationship of humans to the rest of the universe, both scientifically and religiously. In the Larger Sutra, Ananda asked Sakyamuni Buddha whether Bodhisattva Dharmakara attained Buddhahood and if he had passed on to Nirvana. Sakyamuni replied, “The Bodhisattva Dharmakara has already attained Buddhahood and is now dwelling in the western Buddha-land, called ‘Peace and Bliss,’ (Pure Land) a hundred thousands of kotis of lands away from here… and since he attained Buddhahood, about ten kalpas have passed.” In Buddhist writings, the length of a kalpa is described in analogies. It is at least the time required to take away all the mustard seeds stored in a castle of one cubic yojana (7.4 cubic kilometers) if only one seed is removed every hundred years. Another example describes it as the time taken to wear away a great rock of one cubic yojana by wiping it with a piece of soft Kasi cotton once every hundred years. The Pure Land of Amida Buddha is said to be “ten myriads of a hundred millions of buddha-lands to the west of Saha, the world of suffering.” In Buddhist language this distance is believed to be the highest possible number imaginable. It is also described as “forty-two times the number of buddha-lands equaling the sands of the (river) Ganges.” Another great number presented is the appearance of the next Buddha, Maitreya, who is expected to appear in this world in about 30,000 years. However, another account sets this number at 576 million years after the death of Sakyamuni Buddha. These fantastic and incalculable numbers expressed metaphorically are actually timeless and meant to be beyond human calculation. Buddhist cosmology is very complex and seems to be outdated by the new understanding of the universe, but it helps us to understand the world of enlightenment that is timeless, infinite and beyond our ordinary comprehension. Despite the exciting new discoveries in space, will we ever be able to see and understand what exists out there beyond our telescopes and spacecrafts? As we search deeper into the universe, this world becomes smaller and smaller and perhaps relatively insignificant. With this understanding we find that each of us, too, is just one miniscule element in the vast fabric of life. And just as each of us has a limited existence, the world around us is also limited and precious. Will we be able to continue to exist on this planet if we selfishly use up our natural resources and damage the environment to the point of no return? Will we be able to continue to live together as sentient beings without destroying the world before its time? These questions ask us to reflect on ourselves and on our place in the universe, and we are reminded of Amida Buddha’s boundless compassion that embraces all. I sincerely hope that we will continue to educate ourselves through new scientific discoveries, and gain wisdom about ourselves so that what we learn will enable us to understand that we live interdependently in a fragile world with limited energy and resources that cannot be wasted. In this regard, what Buddhism teaches us about time and space is relevant to us after all. |
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“In recent years in particular, when there have been meetings (wherever they have been), everyone has dispersed after nothing more than sake, rice and tea. This is indeed contrary to the fundamental intent of the Buddha-dharma. Although each of those lacking faith (fushin) should by all means raise their doubts and discuss what it is to have faith or be without it, they take their leave without coming to any conclusions.” The Gobunsho are letters written by Rennyo Shonin, the 8th Abbot of Hongwanji almost 500 years ago. And as we prepare for our Betsuin 100 year celebration, we find ourselves living in the wealthiest, healthiest, most technologically advanced country in the world. Ironically as a nation we are impoverished spiritually and cynical of any institutionalized religion, this holds true as this attitude resonates though out our Shinshu temples. In stark contrast, Rennyo lived in a time of civil unrest, famine, religious persecution and he himself suffered many hardships, yet he managed, more than anyone else, to bring Jodo Shinshu into the highest ranks of Japanese Buddhism. How could a man of humble beginnings restore the failing Hongwanji to a formidable Buddhist school in Japan? What was Rennyo's modus operandi? Was it Rennyo's charisma or was he just at the right place at the right time? What if any techniques or methods of Rennyo's we could apply to "revitalize" Jodo Shinshu in America, but most importantly, to spread the Nembutsu teachings. While it is rather obvious that Rennyo found himself in a unique time in history, his response was always to preserve the original intent of Shinran Shonin's teaching of Amida's Primal Vow. In the same way we should respond within our own unique time in history. However, as one reads Rennyo's Gobunsho, one immediately realizes that we are faced with many of the same problems that Rennyo agonized over almost five hundred years ago. I feel that one such "Letter" is one in that Rennyo found fault with the state of affairs in the Ko (ko were reading and discussion groups composed of lay and priests in Buddhist temples). The above reading I began with is a Letter of Rennyo Shonin, entitled “The Meetings Twice Every Month”. These are harsh words coming from Rennyo. He must have been very upset at the members who just came to meetings to eat, drink, laugh it up with the boys and then go home. Rennyo took these meetings very seriously for it was an opportunity for people from outlining villages to meet with a priest or someone who was knowledgeable of the Teachings, to share and clarify each other's faith. For Rennyo these meetings were an opportunity for lay people to hear Shinran’s teaching in order to attain the entrusting heart for their birth in the land of bliss. No wonder Rennyo was so upset with his members who just came for food and drink. Sound familiar? Fast forward 500 years…. Little has changed. How often have we come to Board meetings, Fujinkai, ABA, or YBA meetings to discuss the “issue of entrusting hearts”, as Rennyo says in his letter? Yet Rennyo never abandoned the ko knowing full well the importance of the religious faith of a few could have wide influence. Rennyo understood that the success of Shinshu depended more on one person's gaining faith than a mass of people. Rennyo recognized that ordinary people could benefit from the ko discussion group, even if it were only a few. Rennyo is quoted from the Gyojitsu saying, "For every three dull people there is one clever one, so if discussion groups are made, there will always be something of interest." [1] However I think we can cut ourselves some slack. To come to the temple and be in the company of
dharma friends and sharing their fellowship is a wonderful experience. However, we shouldn’t forget the importance of our spiritual growth and understanding of the
nembutsu. And though our fundraising for the Centennial, Yakisoba, Obon, and of course meetings are a very important aspect of temple survival, we shouldn’t forget the most important aspect of our life … an intrusting heart in the
nembutsu. Namu Amida Butsu [1] Ira Michael Solomon, "Rennyo and the Rise of Honganji In Muromachi Japan", Ph.D. diss., (Columbia University, 1972) 278. |
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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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