Dharma Message Archive

	Dharma Message Archive
	Rimban George Matsubayashi \| Reverend Briones BY RIMBAN GEORGE MATSUBAYASHI JIHO MARCH-APRIL, 2006 Refurbishing of Our Obutsudan and "Object of Reverence" Almost Complete To be installed in the Hall of Immeasurable Light and Life, and in the Wisteria Chapel Our Spring Ohigan Service During October of last year the Obutsudan and the “object of reverence” in the hondo main worship area of our old temple (which was constructed during the year 1925) were sent back to Japan. We have just received the happy news that refurbishment of the Obutsudan is now complete. Refurbishment of the “object of reverence” has continued to where it now only needs to be covered with gold leaf. That is scheduled to be completed during the middle of April of this year. Upon return of these objects during the middle to May, they will be installed in our newly-constructed Hall of Immeasurable Light and Life, and in our Wisteria Chapel. That Obutsudan is what you members of our Los Angeles Betsuin Buddhist Temple paid reverence to for 81 years at our old temple structure. That’s a very long time. My heart is filled with joy when I consider they will again enter our lives. I cannot thank all of you enough for supporting our temple in this most wonderful effort. I can only bow my head and place my hands together in gassho… The Jodo-Shinshu teaching consists of hearing Amida Buddha’s true desire (his Primal Vow) that is directed towards all sentient beings, and accepting the Wisdom and Compassion of his immeasurable “Namo Amida Butsu.” What ties each of us to that teaching is our temple, which is our Nembutsu Dojo (place to practice the Way). We enshrine a six-character scroll of “Na-mo-a-mi-da-butsu” or an “expedient fulfilled body”(hoben hossin) portrait or wooden image of the Amida Buddha in our hondo main worship area to help us accept that most wonderful Wisdom and Compassion. That’s what our “object of reverence” is. * * * * * * * * * * During the 46 years of my ministry, I was privileged to meet many devout Jodo-Shinshu followers who cultivated me in the precious Nembutsu teaching. One of those devout is a man named Mr. Akira Hojo. I first met him during 1965 while assigned to the Venice Hongwanji Buddhist Temple. Hojo-san was born as the eldest son of Seitaro Hojo in Venice, California during 1917 when it was still an agricultural area. Before his first birthday his mother brought him to visit the village of her birth in Japan. The trip back to Japan required a month’s sea journey, which tired his mother so much that she became ill and collapsed on board ship. She passed away not long after the ship entered Yokohama harbor. Hojo-san was taken in by mother’s relatives who had come from Shimane Prefecture to greet her back to Japan. Although he has no memory of his mother, he was raised very carefully by his grandparents, and did not feel at all lonely. His grandfather was an elder in Kuchiba Village, and also very active in the local Buddhist Temple. According to Hojo-san, his grandfather was always telling him: “Listen very carefully to the Buddha’s teaching and learn what sort of person you really are! The name you were given (Akira) means to be shined on by the Buddha’s light. It represents your parents’ desire that you become aware of the things around you that can’t be seen with your physical eyes, and to share them with others.” Just before Hojo-san’s grandfather passed on to the Pure Land, he handed each of his children a sheet of paper. While lying in sickbed, he brushed the sacred characters “Na-mo-a-mi-da-butsu” on each of the sheets his six children held. For Akira-san, he brushed words meaning, “To Akira,” and then three characters of “A-mi-da.” (The Buddha with Immeasurable Light-Wisdom and Life-Compassion). The sheet of paper containing those three-brushed characters is presently carefully placed within the Obutsudan in the Hojo’s home. Hojo-san returned to the United States all by himself when he was 16 years of age. He encountered many difficulties here, not the least of which was being unable to speak the English language. Regardless of his difficulties, however, regardless of his anguish in trying to make it in this country, he received solace from the light of the three characters of “A-mi-da” his grandfather had given him. That was what gave him the strength to continue living strongly and vigorously in this, for him, foreign country. “It’s all because my mother, who most would consider to have died, turned into a Buddha that lighted up my life,” Hojo-san frequently told me. “The window that allowed me to see how I could be reunited with her was the three characters of “A-mi-da” that my grandfather gave me. How grateful I am for the life I have been able to lead as a result!” I heard this story from Hojo-san many times. And as can be expected for his words, he truly appreciated life. He was gracious and always helping others. Many said he was like a Buddha, and respected him greatly. But that Hojo-san passed on to the Pure Land on February 16, 1997, at the age of 80. I have no doubt that he is now a Buddha. He was given the Posthumous Honorary Buddhist Title, Ingo, Myotoku-in, and Dharma Name, Kiho from the Hompa Hongwanji Headquarters Temple in Kyoto. Hojo-san’s widow, Ann Kiyo-san worships the three-character “A-mi-da” enshrined in their Obutsudan morning and evening. “It’s the priceless window that allows both the Buddha and my late husband to enter into my present life,” she says. “It’s the window that allows me to meet the Buddha and for us to become one.” Shined on by the Wisdom and Compassion of Amida Buddha, it is the window through which the world of Amida Buddha’s Pure Land and our shaba defiled world become one unified whole. The Venerable Master Shinran, the founder of our Jodo-Shinshu teaching, said the following about the Pure Land. First, that is a world with neither color nor form that transcends human language and conceptions, as well as all distinctions. And second, that it is a world of solemnly where, because of the Buddha’s Immeasurable Life, we are reunited with those from whom we had to part in this world. Our world of humans is a world of delusion in which we must part from those we love. It is a world in which we must eventually die, and from which our physical bodies will disappear. In contrast, the Pure Land is a place where we “go and are born” (Ojo), and where we attain the same enlightenment as a Buddha. That’s why it is where we are able to rejoin our loved ones from whom we were forced to separate while in this world of delusion. The reason Shakamuni Buddha appeared in our world was to allow all sentient beings in “this world of delusion” (shigan) to move on to the “world of the Buddha’s Enlightenment” (higan). He does this through the activity of his Wisdom and his Compassion. In the teaching of Buddha-dharma in general, we must perform the Six Paramitas of “giving,’ “observing precepts,” “perseverance,” “concentration,” “meditation,” and “wisdom.” Only after these “practices” (paramitas) are performed to perfection (which is practically impossible), are we able to cross over to the “world of Enlightenment” (higan). In our teaching of Jodo-Shinshu, however, the Venerable Master Shinran taught: The ocean of birth-and-death, of painful existence, Have no bounds. Only by the ship of Amida’s universal Vow Can we, who have long been drowning, Unfailingly be brought across it. # 1 In other words, we “ignorant beings filled with base passions” (bombu) are absolutely unable to cross over to the “world of Enlightenment” (higan) through our own efforts. The only way open for us to do so is relying on Amida Buddha’s Nembutsu based on the Primal Vow (Amida’s universal Vow”. What is referred to as “the ship of Amida’s universal Vow,” is Amida Buddha’s Primal Vow,” his immeasurable Wisdom and Compassion. In the first poem of his “Hymns of the Dharma Ages,” the Venerable Master Shinran wrote: Entrust yourself to Amida’s Primal Vow. Through the benefit of being grasped, Never to be abandoned, All who entrust themselves to the Primal Vow Attain the supreme enlightenment. # 2 These are the true words with which Amida Buddha states, “O traveler, with mind that is single, with right-mindedness, come at once! I will protect you. Have no fear of plunging to grief in the water or fire,” # 3 and guarantees that we will be “grasped, never to be abandoned. The moment we hear and accept that calling voice, we are guaranteed to become a Buddha, even while remaining in this world of delusion. We will be blessed with birth in the “other shore of Enlightenment” (higan) where we will attain complete Enlightenment. The Venerable Master Shinran referred to this wonderful overturning of our lives in the following way (Chogai Wasan, # 8): We are “ignorant beings filled with base passions”(bombu) Forever subject to birth and death… Because of Amida’s Compassionate Vow, however, My heart is allowed to soar in the Pure Land Without changing my polluted nature. * * * * * * * * * * The time for our Spring Ohigan is again approaching. That is when the world of the Buddha’s Enlightenment (higan) and our world of delusion (shigan) are tied together. In such an environment, we are given a life that is immeasurable. Let’s open that window widely and hear the calling voice of Namo Amida Butsu, which “takes us in, never to forsake us.” Our Obutsudan and “object of reverence” that we shipped to Japan last year will be returning during the month of May. They are Amida Buddha’s window, his true words during the hundred years of our temple’s history, that he will “take us in, never to forsake us” – his truly “marvelously mysterious” window through which he is continually proclaiming his teaching of the True Dharma. What is most important is for each of us, individually, to open the windows of our hearts and gratefully accept Amida Buddha’s Primal Vow that causes our birth in his Pure Land. Here at our Los Angeles Betsuin Buddhist Temple, we will express our joy at coming in contact with that Vow by conducting our Spring Ohigan Service on March 18th (Saturday) and 19th (Sunday). I urge all of you to attend this service and open the window of your minds and hearts, and hear the most wonderful teaching of the Dharma. Namo Amida Butsu… # 1 Koso Wasan # 7, “Collected Works of Shinran: Volume 1 (hereafter, CWS: 1), Jodo Shinshu Hongwanji-ha, Kyoto, 1997, Pg. 363 # 2 Hymns of the Dharma Ages, # 1, CWS: 1, pg. 397 # 3 CWS: 1, pg. 90
	Back to: Top \| Rimban George Matsubayashi \| Reverend Briones BY REV. WILLIAM BRIONES JIHO MARCH-APRIL, 2006 Thoughts on this Hanamatsuri The Larger Sutra further reveals that Shakyamuni appeared in this world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with this benefit that is true and real. Thus, to teach the Tathagata’s Primal Vow is the true intent of this Sutra; the Name of the Buddha is its essence. --Kyogyoshinsho – Chapter I On April 2nd, our Betsuin will be celebrating Hanamatsuri. Hanamatsuri, or "Flower Festival" is the birthday celebration of the historical Shakyamuni Buddha. According to legend, Siddhartha was conceived when his mother, Maya, dreamed that a white elephant entered her body through the side. With her delivery time approaching, as with tradition of the time she returned to her parents home to give birth. However, on her journey home her entourage came to rest at the wooded garden of Lumbini. There, standing with her outstretched right hand on the branch of a tree, the infant Buddha jumped from her womb … there upon, the infant Siddhartha rose to his feet, took seven steps forward and declared “Upon the heavens on all the earth, I alone am the World Honored One”. Soon, a gentle sweet rain fell upon the garden and bathed the infant. Of course we all know it is impossible for a new born infant to not only walk, but also to speak immediately after birth. Thus, the question then is, not whether it’s true or not …. But what does it mean? 1 At the time, it was believed that there were six realms of human existence (hell, realm of hungry ghost, animals asuras [evil and fearsome spirits fond of fighting], men and heavenly beings). By taking the seventh step forward, the newborn infant had gone beyond the six realms and into the world of truth. And it is within this world of Truth that we are all born. As with all newborn children, the baby Siddartha was born a common human being. The legend that surrounds his birth is meant only to remind us that the birth of any newborn infant is an extraordinary event. “Under the heavens, on all the earth, I alone am the World Honored One” … this is the cry of all new born babies, it reminds us that through numerous causes and conditions we have been born into this life. Each birth, is an extraordinary event. As we reflect upon our own birth, we can easily see that we are a product of two people, our mother and father. And that my parents are a product of their mother and father … a total of four people to make my birth possible (grand parents) and my grand parents are a product of their mother and father … a total of eight people (great grand parents). But if we continue it becomes mind boggling. Within the tenth generation there are 1,024 people involved in my birth and within the twenty-fifth generation there are 33,554,432 people that are responsible for who I am! If one of those 33,554, 432 people had not met, I would not be here today. As you can see each birth is unique and remarkable … beyond comparison to anyone or anything. For all Buddhist throughout the world, the birthday of the human being Siddartha is a significant event. As a human being, he had been born into this world and through the experiences that confront all living beings, awoke to the very Truth of the universe or Ultimate Reality. Today, we are able to receive the teachings of this truth through the words and experience of a human being …. Shakyamuni. So as we commemorate the birth of Buddha, it gives us an opportunity for all of us to express our gratitude to the Buddha and reflect on his teachings … the teachings that open our eyes to the truth of impermanence and interdependence in our daily lives. Namo Amida Butsu 1 Theme from the 1995 Federation Dharma School Teachers League Conference chaired by Southern District Dharma School Teachers League
	Back to: Top \| Rimban George Matsubayashi \| Reverend Briones Copyright © 2006 by Nishi Hongwanji L.A.

	Dharma Message Archive
	Rimban George Matsubayashi \| Reverend Briones BY RIMBAN GEORGE MATSUBAYASHI JIHO MARCH-APRIL, 2006 Refurbishing of Our Obutsudan and "Object of Reverence" Almost Complete To be installed in the Hall of Immeasurable Light and Life, and in the Wisteria Chapel Our Spring Ohigan Service During October of last year the Obutsudan and the “object of reverence” in the hondo main worship area of our old temple (which was constructed during the year 1925) were sent back to Japan. We have just received the happy news that refurbishment of the Obutsudan is now complete. Refurbishment of the “object of reverence” has continued to where it now only needs to be covered with gold leaf. That is scheduled to be completed during the middle of April of this year. Upon return of these objects during the middle to May, they will be installed in our newly-constructed Hall of Immeasurable Light and Life, and in our Wisteria Chapel. That Obutsudan is what you members of our Los Angeles Betsuin Buddhist Temple paid reverence to for 81 years at our old temple structure. That’s a very long time. My heart is filled with joy when I consider they will again enter our lives. I cannot thank all of you enough for supporting our temple in this most wonderful effort. I can only bow my head and place my hands together in gassho… The Jodo-Shinshu teaching consists of hearing Amida Buddha’s true desire (his Primal Vow) that is directed towards all sentient beings, and accepting the Wisdom and Compassion of his immeasurable “Namo Amida Butsu.” What ties each of us to that teaching is our temple, which is our Nembutsu Dojo (place to practice the Way). We enshrine a six-character scroll of “Na-mo-a-mi-da-butsu” or an “expedient fulfilled body”(hoben hossin) portrait or wooden image of the Amida Buddha in our hondo main worship area to help us accept that most wonderful Wisdom and Compassion. That’s what our “object of reverence” is. * * * * * * * * * * During the 46 years of my ministry, I was privileged to meet many devout Jodo-Shinshu followers who cultivated me in the precious Nembutsu teaching. One of those devout is a man named Mr. Akira Hojo. I first met him during 1965 while assigned to the Venice Hongwanji Buddhist Temple. Hojo-san was born as the eldest son of Seitaro Hojo in Venice, California during 1917 when it was still an agricultural area. Before his first birthday his mother brought him to visit the village of her birth in Japan. The trip back to Japan required a month’s sea journey, which tired his mother so much that she became ill and collapsed on board ship. She passed away not long after the ship entered Yokohama harbor. Hojo-san was taken in by mother’s relatives who had come from Shimane Prefecture to greet her back to Japan. Although he has no memory of his mother, he was raised very carefully by his grandparents, and did not feel at all lonely. His grandfather was an elder in Kuchiba Village, and also very active in the local Buddhist Temple. According to Hojo-san, his grandfather was always telling him: “Listen very carefully to the Buddha’s teaching and learn what sort of person you really are! The name you were given (Akira) means to be shined on by the Buddha’s light. It represents your parents’ desire that you become aware of the things around you that can’t be seen with your physical eyes, and to share them with others.” Just before Hojo-san’s grandfather passed on to the Pure Land, he handed each of his children a sheet of paper. While lying in sickbed, he brushed the sacred characters “Na-mo-a-mi-da-butsu” on each of the sheets his six children held. For Akira-san, he brushed words meaning, “To Akira,” and then three characters of “A-mi-da.” (The Buddha with Immeasurable Light-Wisdom and Life-Compassion). The sheet of paper containing those three-brushed characters is presently carefully placed within the Obutsudan in the Hojo’s home. Hojo-san returned to the United States all by himself when he was 16 years of age. He encountered many difficulties here, not the least of which was being unable to speak the English language. Regardless of his difficulties, however, regardless of his anguish in trying to make it in this country, he received solace from the light of the three characters of “A-mi-da” his grandfather had given him. That was what gave him the strength to continue living strongly and vigorously in this, for him, foreign country. “It’s all because my mother, who most would consider to have died, turned into a Buddha that lighted up my life,” Hojo-san frequently told me. “The window that allowed me to see how I could be reunited with her was the three characters of “A-mi-da” that my grandfather gave me. How grateful I am for the life I have been able to lead as a result!” I heard this story from Hojo-san many times. And as can be expected for his words, he truly appreciated life. He was gracious and always helping others. Many said he was like a Buddha, and respected him greatly. But that Hojo-san passed on to the Pure Land on February 16, 1997, at the age of 80. I have no doubt that he is now a Buddha. He was given the Posthumous Honorary Buddhist Title, Ingo, Myotoku-in, and Dharma Name, Kiho from the Hompa Hongwanji Headquarters Temple in Kyoto. Hojo-san’s widow, Ann Kiyo-san worships the three-character “A-mi-da” enshrined in their Obutsudan morning and evening. “It’s the priceless window that allows both the Buddha and my late husband to enter into my present life,” she says. “It’s the window that allows me to meet the Buddha and for us to become one.” Shined on by the Wisdom and Compassion of Amida Buddha, it is the window through which the world of Amida Buddha’s Pure Land and our shaba defiled world become one unified whole. The Venerable Master Shinran, the founder of our Jodo-Shinshu teaching, said the following about the Pure Land. First, that is a world with neither color nor form that transcends human language and conceptions, as well as all distinctions. And second, that it is a world of solemnly where, because of the Buddha’s Immeasurable Life, we are reunited with those from whom we had to part in this world. Our world of humans is a world of delusion in which we must part from those we love. It is a world in which we must eventually die, and from which our physical bodies will disappear. In contrast, the Pure Land is a place where we “go and are born” (Ojo), and where we attain the same enlightenment as a Buddha. That’s why it is where we are able to rejoin our loved ones from whom we were forced to separate while in this world of delusion. The reason Shakamuni Buddha appeared in our world was to allow all sentient beings in “this world of delusion” (shigan) to move on to the “world of the Buddha’s Enlightenment” (higan). He does this through the activity of his Wisdom and his Compassion. In the teaching of Buddha-dharma in general, we must perform the Six Paramitas of “giving,’ “observing precepts,” “perseverance,” “concentration,” “meditation,” and “wisdom.” Only after these “practices” (paramitas) are performed to perfection (which is practically impossible), are we able to cross over to the “world of Enlightenment” (higan). In our teaching of Jodo-Shinshu, however, the Venerable Master Shinran taught: The ocean of birth-and-death, of painful existence, Have no bounds. Only by the ship of Amida’s universal Vow Can we, who have long been drowning, Unfailingly be brought across it. # 1 In other words, we “ignorant beings filled with base passions” (bombu) are absolutely unable to cross over to the “world of Enlightenment” (higan) through our own efforts. The only way open for us to do so is relying on Amida Buddha’s Nembutsu based on the Primal Vow (Amida’s universal Vow”. What is referred to as “the ship of Amida’s universal Vow,” is Amida Buddha’s Primal Vow,” his immeasurable Wisdom and Compassion. In the first poem of his “Hymns of the Dharma Ages,” the Venerable Master Shinran wrote: Entrust yourself to Amida’s Primal Vow. Through the benefit of being grasped, Never to be abandoned, All who entrust themselves to the Primal Vow Attain the supreme enlightenment. # 2 These are the true words with which Amida Buddha states, “O traveler, with mind that is single, with right-mindedness, come at once! I will protect you. Have no fear of plunging to grief in the water or fire,” # 3 and guarantees that we will be “grasped, never to be abandoned. The moment we hear and accept that calling voice, we are guaranteed to become a Buddha, even while remaining in this world of delusion. We will be blessed with birth in the “other shore of Enlightenment” (higan) where we will attain complete Enlightenment. The Venerable Master Shinran referred to this wonderful overturning of our lives in the following way (Chogai Wasan, # 8): We are “ignorant beings filled with base passions”(bombu) Forever subject to birth and death… Because of Amida’s Compassionate Vow, however, My heart is allowed to soar in the Pure Land Without changing my polluted nature. * * * * * * * * * * The time for our Spring Ohigan is again approaching. That is when the world of the Buddha’s Enlightenment (higan) and our world of delusion (shigan) are tied together. In such an environment, we are given a life that is immeasurable. Let’s open that window widely and hear the calling voice of Namo Amida Butsu, which “takes us in, never to forsake us.” Our Obutsudan and “object of reverence” that we shipped to Japan last year will be returning during the month of May. They are Amida Buddha’s window, his true words during the hundred years of our temple’s history, that he will “take us in, never to forsake us” – his truly “marvelously mysterious” window through which he is continually proclaiming his teaching of the True Dharma. What is most important is for each of us, individually, to open the windows of our hearts and gratefully accept Amida Buddha’s Primal Vow that causes our birth in his Pure Land. Here at our Los Angeles Betsuin Buddhist Temple, we will express our joy at coming in contact with that Vow by conducting our Spring Ohigan Service on March 18th (Saturday) and 19th (Sunday). I urge all of you to attend this service and open the window of your minds and hearts, and hear the most wonderful teaching of the Dharma. Namo Amida Butsu… # 1 Koso Wasan # 7, “Collected Works of Shinran: Volume 1 (hereafter, CWS: 1), Jodo Shinshu Hongwanji-ha, Kyoto, 1997, Pg. 363 # 2 Hymns of the Dharma Ages, # 1, CWS: 1, pg. 397 # 3 CWS: 1, pg. 90
	Back to: Top \| Rimban George Matsubayashi \| Reverend Briones BY REV. WILLIAM BRIONES JIHO MARCH-APRIL, 2006 Thoughts on this Hanamatsuri The Larger Sutra further reveals that Shakyamuni appeared in this world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with this benefit that is true and real. Thus, to teach the Tathagata’s Primal Vow is the true intent of this Sutra; the Name of the Buddha is its essence. --Kyogyoshinsho – Chapter I On April 2nd, our Betsuin will be celebrating Hanamatsuri. Hanamatsuri, or "Flower Festival" is the birthday celebration of the historical Shakyamuni Buddha. According to legend, Siddhartha was conceived when his mother, Maya, dreamed that a white elephant entered her body through the side. With her delivery time approaching, as with tradition of the time she returned to her parents home to give birth. However, on her journey home her entourage came to rest at the wooded garden of Lumbini. There, standing with her outstretched right hand on the branch of a tree, the infant Buddha jumped from her womb … there upon, the infant Siddhartha rose to his feet, took seven steps forward and declared “Upon the heavens on all the earth, I alone am the World Honored One”. Soon, a gentle sweet rain fell upon the garden and bathed the infant. Of course we all know it is impossible for a new born infant to not only walk, but also to speak immediately after birth. Thus, the question then is, not whether it’s true or not …. But what does it mean? 1 At the time, it was believed that there were six realms of human existence (hell, realm of hungry ghost, animals asuras [evil and fearsome spirits fond of fighting], men and heavenly beings). By taking the seventh step forward, the newborn infant had gone beyond the six realms and into the world of truth. And it is within this world of Truth that we are all born. As with all newborn children, the baby Siddartha was born a common human being. The legend that surrounds his birth is meant only to remind us that the birth of any newborn infant is an extraordinary event. “Under the heavens, on all the earth, I alone am the World Honored One” … this is the cry of all new born babies, it reminds us that through numerous causes and conditions we have been born into this life. Each birth, is an extraordinary event. As we reflect upon our own birth, we can easily see that we are a product of two people, our mother and father. And that my parents are a product of their mother and father … a total of four people to make my birth possible (grand parents) and my grand parents are a product of their mother and father … a total of eight people (great grand parents). But if we continue it becomes mind boggling. Within the tenth generation there are 1,024 people involved in my birth and within the twenty-fifth generation there are 33,554,432 people that are responsible for who I am! If one of those 33,554, 432 people had not met, I would not be here today. As you can see each birth is unique and remarkable … beyond comparison to anyone or anything. For all Buddhist throughout the world, the birthday of the human being Siddartha is a significant event. As a human being, he had been born into this world and through the experiences that confront all living beings, awoke to the very Truth of the universe or Ultimate Reality. Today, we are able to receive the teachings of this truth through the words and experience of a human being …. Shakyamuni. So as we commemorate the birth of Buddha, it gives us an opportunity for all of us to express our gratitude to the Buddha and reflect on his teachings … the teachings that open our eyes to the truth of impermanence and interdependence in our daily lives. Namo Amida Butsu 1 Theme from the 1995 Federation Dharma School Teachers League Conference chaired by Southern District Dharma School Teachers League
	Back to: Top \| Rimban George Matsubayashi \| Reverend Briones Copyright © 2006 by Nishi Hongwanji L.A.