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Rimban
George Matsubayashi | Reverend Briones
BY RIMBAN GEORGE MATSUBAYASHI
JIHO JULY-AUG, 2007
Obon
The Obon season has arrived again!
This is the nostalgic time of the year when we are brought to think
fondly about those close to us who have now passed on to the Pure Land.
In Japan, the months of July and August are when those living in
metropolitan areas rush back to their hometowns in order to tend the
graves of relatives and loved ones. That’s why in Japan this time of
year is often referred to as when “everyone in Japan is moving.”
Here at our Los Angeles Betsuin Buddhist Temple, however, it is the time
of the year when everyone rolls up their sleeves and, with perspiration
running down their faces, participating in our Obon carnival and
all our Obon events. Everyone seems to feel that vacation is what
we take after first fulfilling his or her Obon obligations. How
grateful I am that the primary concern of our members is assisting our
temple, and that leisure is what remains after their obligations are
fulfilled. I can only put my hands together in gassho, grateful that
Obon is such a time.
The Obon events began long ago in distant India was brought to
China, to Japan, and finally here to the United States. It is the
Buddhist activity with which most lay Buddhists are familiar, a time to
reflect nostalgically about those with whom we were karmically
related in the past.
Obon began because a follower of Shakyamuni Buddha name Mokuren
placed hundred different varieties of foodstuffs and drinks on plates
and served monks in the ten directions. Because of this virtuous act,
his mother who was undergoing hardships in the “hell of ‘hungry ghosts’”
(gaki), was relieved of her suffering. That is the story
contained in the sutra titled Urabon-gyo – how Mokuren
demonstrated his filial piety and was reunited with his mother.
Because Mokuren did not want to keep the joy of being reunited with his
mother solely to himself and his mother, he could not refrain from
asking the Buddha, “Would it be possible for all Buddhists in the future
to respectfully to do this Urabon so all parents up to seven
generations past might also be saved?”
In reply, the Buddha taught that all living things are saved by the
power of the virtue in the Tree Treasurers, and because of the
superlative powers of both monks and laypersons. And, continued the
Buddha, “Set aside the 15th day of the 7th lunar month to reflect on
your indebtedness to your parents for seven generations past. Be
respectful of the Buddha and his disciples.” Beginning with Mokuren, all
of the Buddha’s disciples accepted the Buddha’s Dharma Talk in
gratitude.
Our Obon events – our Obon Services – are based on the
Urabon-gyo. In the United States these services are conducted around
the 15th of July. In Japan, however they are conducted a month or so
later, about August the 15th. This Buddhist service is how we, each in
our own way, express our respect and gratitude towards those who have
preceded us to the Pure Land. It is thus an extremely important activity
for us as Buddhists.
Further this Obon Service is often referred to as, “Meeting of
Joy” (Kangi-e). The reason for this is that, to their great joy,
Mokuren and his mother were reunited. This is also expressed in the
Obon song, “How joyous is Obon! / Those who have left us /
Openly reveal themselves again in our world!” That is the world of joy
in which we are again able to meet those from whom we were forced to
part.
Because of circumstances, many who were close to us have passed on to
the Pure Land and are now Supreme Buddhas with Immeasurable Life. And
because of the “’merit transference’ aspect of returning (from the Pure
Land)” (genso eko), we become aware of the world of “oneness” (ichinyo).
That is the significance of the term “Meeting of Joy.”
In the Chapter on Teaching of his “Teaching, Practice, Shinjin, and
Realization” (Kyo-Gyo-Shin-Sho), the founder of our Jodo-Shinshu
teaching, 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
for our going forth to the
Pure Land and the aspect for our return to this world.
(1)
As expressed here, this is what “birth in
the Pure Land” (Ojo) and becoming a Buddha is.
“Aspect for our going forth” (oso) expresses the causes and
conditions for sentient beings to be born in the Pure Land and becoming
a Buddha there. In other words, it is the “merit transference” we
receive through the cause of the Teaching, Practice, and Shinjin of the
“power of the ‘merit transference’ of the Primal Vow” (hongan-riki
eko), and result of Realization (Enlightenment).
The second, “aspect for our return to this world” (genso), refers
to the Great Compassion of those born in the Pure Land and becoming
Buddhas that causes them to return to this shaba world to save
sentient beings in all the ten directions. These two “merit
transferences,” just as they are, are what is bestowed on us by Amida
Buddha’s “power of the ‘merit tansference’ of the Primal Vow.”
What all this points to is that Amida Buddha’s sole desire is to cause
all sentient beings, without exception, to be born in the Pure Land and
become Buddhas.
And because we receive Immeasurable Light and Immeasurable Life – also
referred to as “unlimited wisdom” and “unlimited life – we are to return
to this shaba world and, engaging in the activity of Great
Compassion, save all sentient beings in the ten directions. Our present
physical life is limited and the time will absolutely come when it will
end. Because we are blessed with Namo Amida Butsu and the “power of the
Primal Vow,” however, we will be given a life that is unlimited and in
which we will live eternally. The Venerable Master Shinran said this
was, the “superlative means for obtaining longevity and deathlessness” (chosei
fushi no jinbo) (2)
A life that is transformed from being limited to being unlimited, from
transiency to being immeasurable, is able to move freely not just within
our world, but within the entire universe. Such a life takes the form of
a Bodhisattva, and with a mind of Great Compassion ceaselessly works to
save all sentient beings. “Birth in the Pure Land” (ojo) does
mean leaving this shaba world, but it absolutely dose not refer to
dying. Rather, it points to receiving the merit of the two aspects of
birth there, which as the Venerable Master pointed out, are the “aspect
of going,” and the “aspect of returning.” Above all, what it points to
is being given a new life.
And that new life is one in which we are able to move freely in
assisting all others – regardless of when or where – to the same
appreciation of what it means to be born. That activity is not limited
to once a year during the Obon season when we are reunited with
those who preceded us in leaving this world. Rather, it is becoming
aware that we are continually allowed to live within the unlimited
activity of the power of the Primal Vow, that joyous world of “oneness”
with which we are blessed.
Here at our Los Angeles Betsuin Buddhist Temple, while deeply
appreciative of the fact that we are allowed to live fully within the
joyous world of “oneness,” we will conduct the first Obon Service
for those who passed on to the Pure Land since last year’s Obon
Service. Since our Obon Service last year, 143 persons associated
with our temple have passed on to the Pure Land. This service dedicated
solely to them will be observed on July 7th (Saturday) and 8th (Sunday).
Our Obon carnival and very popular Obon Dance will also be
held during this time.
On Sunday, July 15th, our annual Obon Family Memorial Service in
memory of all departed loved ones will be conducted starting at 10:00
AM, in both English and Japanese. Our special speaker for the English
Service will be Reverend Eijun Kujo of the San Mateo Buddhist Temple,
and our speaker for the Japanese service will be Reverend Akio Miyaji of
the Orange County Buddhist Temple. I hope all of you will attend this
most meaningful service.
Gassho
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(1) Collected Works of Shinran:
Volume one (hereafter CWS: 1). Jodo Shinshu Hongwanji-ha,
Kyoto, 1997, pg. 7.
(2) CWS: 1, pg. 79. |
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George Matsubayashi | Reverend Briones
BY REV. WILLIAM BRIONES
JIHO JULY-AUG, 2007
Thoughts on Shinjin
“In reflecting on the
ocean of great shinjin, I realize that there is no discrimination
between noble and humble or black-robed monks and white-clothed laity,
no differentiation between man and woman, old and young. The amount of
evil one has committed is not considered, the duration of any
performance of religious practices is of no concern. It is a matter of
neither practice nor good acts, neither sudden attainment nor gradual
attainment, neither meditative practice nor no meditative practice,
neither right contemplation nor wrong contemplation, neither thought nor
no-thought, neither daily life nor the moment of death, neither
many-calling nor once-calling. It is simply shinjin that is
inconceivable, inexplicable, and indescribable. It is like the medicine
that eradicates all poisons. The medicine of Tathagata’s Vow destroys
the poisons of our wisdom and foolishness.”
Several weeks ago I spoke to a group of about 40 high school students
studying world religions from California Polytechnic Prep School. The
instructor has made this an annual field trip for his history class.
Prior to my talk with the students, the instructor told me they were
quite knowledgeable with Buddhism and there was no need to talk down to
them. Not knowing where to begin…. I began with our beautiful murals of
Shakyamuni Buddha and talked about the two major branches of Buddhism …
Mahayana and Theravada Buddhism that trace their roots to the original
teachings of Shakyamuni Buddha. I managed to encapsulate over 2,500
years of Buddhist history into thirty minutes and ended with a brief … a
very brief explanation of Jodo Shinshu Buddhism.
Then I opened it up for questions and/or comments. Immediately the
students bombarded me with questions. One of the first questions that
was asked was … what do Buddhist believe in? … what is the point of
Buddhism? I responded that all Buddhist share the same goal …
Enlightenment. But how does one explain Enlightenment to someone whose
beliefs and concepts are totally contrary from my own.
So then what is meant by Enlightenment? My understanding of
Enlightenment is to awaken. But what do we awaken to? I believe we are
awaken to our ignorance and thus we are liberated from our suffering. We
are awaken to the interdependence and interconnectedness to all things
within the universe.
Enlightenment is the Sanskrit translation of Bodhi. Enlightenment is the
highest state of awareness, in which we realize our spiritual
resolution.
So we can say the goal of all Buddhist is to become a Buddha.
So how does one become Enlightened?…. Well as the Shakyamuni Buddha said
there are 84,000 paths to Enlightenment.
For the Theravada Buddhist of Sri Lanka, Burma, Thailand, Cambodia, or
Laos, they follow the example of the life of Shakyamuni Buddha. They
leave their home and families, they become monks or nuns that maintain
the precepts and take strict vows. They adhere to the Eightfold path and
maintain strict monastic codes. So you see the role of the monk is very
important. These monks are considered to have the best chance to realize
enlightenment in this life. The regular guy on the street only support
the monks and hope that in some future life they will become monks.
For Mahayana Buddhist which we happen to be, along with the Buddhist of
China, Korea, Mongolia, Taiwan, Tibet, Vietnam and of course Japan we
believe that as house holders, regular people like you and me are unable
to follow strict precepts and of course we can’t even come close in
following the Eightfold path. Therefore we speak of realizing Buddha
mind or Buddha nature rather than attaining total liberation like the
Theravada Buddhist.
Shinran Shonin felt this was the best path for all Buddhist, especially
for regular people, like you and me ….people who are unable to give up
their possessions, unable to leave their families to live a life as a
monk or a nun in some monastery and especially … for the self-centered,
ignorant person like myself.
The reading I began with is from the third chapter of Shinran’s major
work Kyogyoshinsho. It’s the chapter on Shinjin. Shinran
writes “It is simply Shinjin that is inconceivable, inexplicable, and
indescribable. It is like the medicine that eradicates all poisons”.
And just as Shinran stated, Shinjin is very difficult to
comprehend. Worst yet …to translate it from Japanese to English is most
difficult. Shinjin is often translated as “faith”, “true faith”
and “serene faith” but because “faith” carries so much Christian
baggage. I think it best we use it without translation.
Shinran defines “shin” in Shinjin as “truth, reality,
sincerity, fullness, accomplishment, reliance, reverence, discernment,
distinctness, clarity, faithfulness”.
And still these words fall short of expressing Shinjin as the
dynamic force of wisdom. No single translation can do justice to the
meaning of Shinjin. That’s why many of the newer publication of
Jodo Shinshu works leave Shinjin un-translated.
So what is Shinjin? In a nutshell it refers to a spiritual
transformation that takes place within this life, not when you die. It
involves profound understanding, awareness and insight. It is an
awakening to an entirely new mode of being in the world, becoming aware
of one’s own limited human nature and the oneness of all beings.
Shinran equated Shinjin with the initial state of enlightenment
referred to by the Theravada Buddhist as the stage of Non-retrogression.
In reaching this initial state of enlightenment we become aware of
Oneness, the interdependence and interconnectedness of all things in the
universe … in other words we become aware the Other Power or Amida’s
Primal Vow.
We become aware of all the compassion that embrace our everyday life. We
become aware of everything past, present and future that supports our
life. To become aware we live a life a gratitude and appreciation. And
it is this awareness that manifest itself as true person of compassion.
And too …. Shinjin makes you aware of that you are a foolish,
ignorant person, that you are bombu. We become aware that our
greed, hatred and ignorance are deep-seeded and that there is not hope
of getting rid of them though our own effort.
A person of Shinjin is awakened to how he/or she really is….
Stripped of all pretensions, defenses and self-images. The person of
Shinjin is a true disciple of Buddha and yet at the same time the
person of Shinjin is filled with useless self-attachments and
still is burdened with human shortcomings and frailties.
This contradiction is what makes Shinjin so “inconceivable,
inexplicable, and indescribable”. And this is why “Easy Paractice”, as
Nagarjuna called the Pure Land path … not so easy.
In the next issue I would like to discuss how Jodo Shinshu Buddhist
resolve this most difficult issue.
Namu Amida Butsu
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