|
Back
to: Top | Rimban
George Matsubayashi | Reverend Briones
| Reverend Torimi
BY RIMBAN GEORGE MATSUBAYASHI
JIHO NOVEMBER-DECEMBER, 2005
" One Hundred Years of Mottainai and Okagesama"
The motto for the Centennial Celebration of the establishment of our Los Angeles Betsuin Buddhist Temple was:
“Embraced by Amida… Rejoicing in Gratitude.”
As you should all know by now, the services and banquet to celebrate that Centennial was recently concluded very successfully. I can only place my hands together in Gassho toward all of you for making it such a success. The only words that come to mind that express how I feel are,
“How mottainai!” and “It is all due to okagesama!” Mottainai / Okagesama: These words express all there is to know about our
Jodo-Shinshu teaching.
The word mottainai contains a world within it, and has meanings such as, “completely unworthy,” “be too good (for),” “wasteful,” and “gracious,” which in English don’t seems to apply to any one word, but do in this single Japanese word.
Literally, the okage part of okagesama means, “shadow.” Sama is honorary suffix. Accordingly,
okagesama expresses the awareness that we are able to accomplish what we do solely because we are sheltered from the burning sun of difficulties by being in shadow of others.
Our predecessors had to overcome many difficulties in order to leave us the magnificent structure that is our Los Angeles Betsuin Buddhist Temple. It is solely due to their great virtue that we have what we do. The very least we can do is pass on to the next generation of
Jodo Shinshu followers what they left for us. That was the sole reason we engaged in our centennial activities. But it wasn’t only
Jodo Shinshu followers, or those of Japanese descent, but in a larger sense, everyone, both within and without this great country of the United States, who assisted in making our Centennial such a success. That’s why I cannot help but feel
mottainai *completely unworthy* about all assistance that our temple received during our Centennial Celebration.
It is okagesama to the efforts of our predecessors who have now passed on to the Pure Land that we have what we do. That’s what we feel
mottainai about.
The children’s poet, Misuzu Suzuki, wrote that “There are things we cannot see with our eyes, but although we cannot see them, they are there …” That was how she expressed opening our eyes of the heart towards the world of
okagesama, of our indebtedness to those whom we are no longer able to see with our physical eyes.
In an article in the Japanese Asahi Newspaper early this year, the winner of the 2004 Nobel Peace Prize, the Environmental vice Minister of Kenya, Lady Wangari Maathai was said to have marveled at the Japanese word
mottainai. She said that if the spirit contained within that word spread throughout the world, the environmental concerns that we presently have would cease to exist. That is because
mottainai means seeing the value of everything and not taking anything for granted.
Another interesting use of the word mottainai appeared recently. It was expressed by the
2002 Novel Prizewinner in Chemistry, Dr. Koichi Tanaka. “The reason I made to discovery that lead to receiving the Nobel Prize,” he said, “was because I made a mistake when mixing a batch of chemicals. I felt it would be
mottainai (wasteful) to discard it for that reason, and so continued using it…”
Dr. Tanaka continued by saying that from the time he was a child, his grandmother repeatedly said that he should not use things in a
mottainai way, that he should not waste things. He said she repeated it so often that he felt tired of hearing it, and yet it proved to be most helpful when he least thought of it. Actually, he didn’t have to think about mottainai because it was by then a part of his being…
The reason I can place my hands together in gassho and say, “How mottainai,” is solely due to
okagesama that we were able to celebrate our Centennial.
Although I could not see with my physical eyes all the causes and conditions that lead to our celebration, there is not doubt that it is all
mottainai and okagesama.
The Ohigan Service that we just concluded was the first in our second hundred years of existence, the first step towards our Second Centennial. Now, in November, our
Betsuin will observe the first Eitaikyo Service in our second hundred years of existence. I can only bow my head. How
mottainai! It is all okagesama. How filled with gratitude I feel! Truly, I am, “Allowed to live every single day in gratitude within the Primal Vow of Amida!” Namo Amida Butsu |
|
| |
Back
to: Top | Rimban
George Matsubayashi | Reverend Briones |
Reverend Torimi
BY REV. WILLILAM BRIONES
JIHO NOVEMBER-DECEMBER, 2005
A Centennial Celebration Reflection
We respectfully call upon Tathagata Amida to enter this Dojo
As we joyfully scatter flowers of welcome
We respectfully call upon Tathagata Shakamuni to enter this Dojo
As we joyfully scatter flowers of welcome
We respectfully call upon Tathagata of the ten directions to enter this Dojo
As we joyfully scatter flowers of welcome
Our Centennial Celebration has come and gone. After years of preparation, I can proudly say that our Celebration went off without a hitch. In spite of the unexpected cancellation visit of
Gomonshu Koshin Ohtani, Rimban Matsubayashi and our committees were able to regroup and reorganize the services and activities, to make this a very successful and meaningful event.
It was truly the efforts of so many people that made our 100 year celebration such a wonderful event. I would like to express my sincerest appreciation gratitude to all those who devoted so much of their time and effort into making this celebration a success.
As I reflect upon the weeks and days leading to the Centennial celebration as well as the celebration itself, there are so many wonderful memories that fill my heart.
One such memorable moment was during the Centennial Memorial Service for the Los Angeles Late Ministers and Members and Appreciation Service for the Completion of the
Muryo Koju-do and Wisteria Chapel held on Saturday, August 27.
Many of our Southern District ministers joined our Betsuin ministers in the new
Muryo Koju-do, or better known in English as the Hall of Immeasurable Light and Life, for a short memorial service for those past members and ministers.
Our service within the new nokotsu-do was brief with the chanting of
Sambujo … literally translated “The Three Respectful Invitations”.
I began this article with the English translation of Sambujo. It begins:
“We respectfully call upon Tathagata Amida to enter this Dojo
As we joyfully scatter flowers of welcome”
The chant continues welcoming Shakamuni Buddha as well as the Buddhas of the Ten Quarters.
Sambujo is a short introductory piece, used at the beginning of many Jodo Shin Buddhist services. The verse was written almost 1300 years ago by Shan-tao (Jpn. Zendo), the fifth Patriarch of
Jodo Shinshu Buddhism. It is taken from the Hojisan, a commentary on the Sutra,
Amida Kyo.
Sambujo is metaphor, a story … that calls and welcomes Amida, Shakamuni and the Buddhas of the Ten Directions to this dojo … literally “the place where
dharma is cultivated”. Sambujo awakens us to the truth of interdependency and causes and conditions. To awaken with gratitude and appreciation for all those causes and conditions that enable me to be who, what and where I am.
As all the ministers chanted Sambujo, in front of the obutsdon, the very same Obutsudon that was purchased some 80 years ago and was originally housed at the old
Betsuin on the corner of 1st and Central Ave … our voices reverberated with Joy knowing that the lives of all those past members and ministers are still very much part of our
Betsuin and are continuing to influence our lives, through their thoughts, words and deeds.
As we continued to chant, I was not only overwhelmed with appreciation and gratitude for our past members but I was moved to tears knowing how our present member worked so hard and sacrificed so much of their time and energy as well as financially to make our new
nokotsudo and Wisteria Chapel a reality.
Finally, I realized how rare it was for me, Bill Briones, a Mexican/Filipino-American, born and raised Catholic, 354 miles from the Betsuin, how rare it was for me to be there at that very moment. I realized how truly fortunate I was to be a part of this moment of history.
It’s these moments of thankfulness and appreciation that open our hearts to joy, fill us with peace, and connect us to those around us. For it is within this realization of the past and present with this life now, that we can pass the teaching of
Nembutsu on to future generations. For it is within the Name of our new
Nokotsudo, Muryo Koju-do, the Hall of Immeasurable Light and Life”, which embraces the past, present and future.
As we reflect upon the Betsuin’s Centennial Celebration, let us truly reflect on the countless causes and conditions that enabled us to be who we are. As we become more aware of the inconceivable causes and conditions of our beautiful temple and the completion of
Muryo Koju-do and Wisteria Chapel, we are able to inwardly realize the wisdom and compassion of Amida Buddha and outwardly live with gratitude for the life made possible for us not only by the pioneers of the past 100 years but to many of our current members. It is the responsibility of this generation to keep the light of
Buddha-Dharma shining not only for ourselves but for the next generation and for generations to come.
Namo Amida Butsu
|
|
| |
Back
to: Top | Rimban
George Matsubayashi | Reverend Briones
| Reverend Torimi
BY REV. KOKEN TORIMI
JIHO NOVEMBER-DECEMBER, 2005
Thoughts on Shinran Shonin
In the Jodo Shinshu community, there are some temples that are observing
Ho-On-Ko (Shinran Shonin’s Memorial). Ho-On has several definitions. One definition is, "to know what has been done for me." Therefore, for the
Jodo Shinshu Nembutsu Buddhist, Ho-On means which we should be aware of the life of Shinran Shonin and his works. To observe your family memorial services, in memory of your
oji-chan, oba-chan, or your spouse is also a part of Ho-On practices.
Shinran Shonin married and began raising a family after he arrived at his place of exile in Echigo. He married a woman named Eshinni.
In 1922, letters written by Eshinni to her daughter, Kakushinni, were discovered. Until the discovery, some historians had doubts of Shinran Shonin’s life. As a result of the discovery, the letters have provided details of Shinran Shonin’s life and family. What's more, there is a greater understanding of Shinran Shonin’s
Nembutsu teachings.
Some of the letters Eshinni wrote describes Shinran Shonin’s struggle with his
shinjin, and his motive for listening to Master Honen’s teaching. The letters also indicate how Eshinni-Ko’s expresses that she had no doubt of Shinran Shonin’s birth in the Pure Land and his
shinjin.
Shinran Shonin’s struggles, eventually, was the means through which he transcended the issue of "birth and death". His struggles brought him to the
Nembutsu. Through Shinran Shonin’s struggle and realization of the
Nembutsu, we have benefitted by having been shown the "way." The "way" is the realization that we are not simply all about life, but we must also remember that part of that
life is also death. Although the thought of death brings on a fear that we all share, it is a factor we must all face. Shinran Shonin found the way to accept his birth and death in the
Nembutsu.
In the chapter 7 of Tannisho,
disciple, Yuien-bo, introduces the words of Shinran Shonin.
The Nembutsu is the single path free of hindrances. Why is this? To practicers who have realized shinjin, the gods of heavens and earth bow in homage, and maras and nonbuddhists present no obstruction. No evil act can bring about karmic results, nor can any good act equal the nembutsu. Thus were his words.
The Nembutsu is a wide and open path, free of hindrances. We need not fear anything (ie: maras/demons, evils, or even death). We are each living precious lives that cannot be replaced. This is called the way beyond "Birth and Death". I believe that this was the Buddha’s intention.
In Gassho, Namo Amida Butsu
|
|