In a recent address to the Sangha, our temple President began his remarks with the words, “I would like to offer my condolences to Reverend Adams. . .” Wondering what loss I should be grieving, I momentarily searched my memories of the preceding weeks. Then he finished his sentence with the words, “. . . for the inhospitable treatment your Minnesota Vikings received from the San Francisco 49ers yesterday afternoon.” I grew up in Minnesota and the previous day those two professional football teams had faced off for the Division Title. Having suffered defeat at the hands of the 49ers, the Minnesota Vikings lost their chance to play in the Super Bowl on February 2. For many families, Super Bowl Sunday is a major social event that rivals the traditional winter holidays as an occasion for gathering friends and loved ones for elaborate feasting and celebration—or drowning your sorrows in bean dip and hot wings if your team happens to be losing.Continue reading “True Victory”
Earlier this week, I was dozing off in my office at the temple while attempting to read a challenging passage from Shinran’s writings in Japanese when the chime for the outside doorbell woke me with a start. As I sprang to my feet to answer the intercom, my glasses slipped off my face and fell to the ground. The hinge that holds the right temple in place broke apart as it hit the floor, rendering my glasses unwearable. Ideal vision is traditionally described as being able to see clearly at a distance of 20 feet the same object that a normal person can see at 20 feet, often expressed as the fraction 20/20. The largest letter at the top of a standard eye chart that you find at an optometrist’s office often corresponds to 20/200 vision, which is the eyesight of a person who needs to be 20 feet away to see an object that a normal person can see from a distance of 200 feet. Without my glasses, I have a hard time seeing that big letter E at the top of the chart.
I searched through my drawers and found an old pair of glasses I had purchased when I was living in Kyoto. The first time I bought a pair of glasses in Japan, I remember complaining to the optician, “You got my prescription wrong. Every time I have gotten new glasses in the past, I could see more clearly. With these glasses, I can see less clearly than with my old glasses.” When I suggested that they switch out the lenses to give me my old prescription back, the optician calmly explained to me, “From our perspective, your previous prescription was too strong. Your left eye is stronger than the right, so you favor your left eye. By slightly reducing the strength of your prescription in the left eye, we are creating a balance so that you will use both eyes equally. This will reduce fatigue.” I was skeptical, but the optician was adamant, so I decided to give the new prescription a try. Prior to moving to Japan my prescription would increase slightly every couple of years. During the six years I spent living in Japan, my prescription didn’t change at all, so in time I became a believer in the approach my optometrist in Kyoto was advocating.
When I went to update my glasses here in California for the first time after moving back from Kyoto, my new optometrist made the comment, “The prescription for your right eye remains the same, but we’ll need to increase the prescription in your left eye.” When I explained the rationale for the prescription I had from Kyoto, my optometrist was dismissive. “You want to be able to see as clearly as possible. I am not aware of any research that supports deliberately under-correcting in one eye.” I was not about to argue the science of optometry with a doctor, so got my new glasses and enjoyed being able to read distant signs on the freeway in time to change lanes and avoid missing my exit.
Wearing my old glasses from Kyoto these past few days as I wait for my current glasses to get repaired, I find that indeed my eyes do not get fatigued as much when I am reading. That first optometrist I saw here in California was most intent on bringing the object of sight into crystal clear optical focus. To him, the best prescription was determined by how clearly I could see an object across the room from where I sat. For the optometrist I saw in Kyoto, the best vision was determined by taking into account both the subject who saw and the object that was seen. Rather than focusing on the external object of sight as the sole criteria for determining the prescription, my doctor in Kyoto also took into account my experience of seeing through the lenses all day long. In our conversation, I was encouraged to consider not just “What can I see?” but also “How do I see?”
A plaque hangings in the Buddha Hall of the San Mateo Buddhist Temple that reads “見真 kenshin” which means “see truth.” Kenshin Daishi is the honorific title bestowed upon Shinran Shonin by the Meiji Emperor of Japan. These words capture the spirit of our life in the Nembutsu, in which we endeavor to see the truth that is illuminated by the wisdom of Amida Buddha. In reflecting on his own experience of seeing, Shinran composed the following verse in his Hymn of True Shinjin and the Nembutsu:
The person burdened with extreme evil should simply say the Name:
Although I too am within Amida’s grasp,
Passions obstruct my eyes and I cannot see him;
Nevertheless, great compassion is untiring and illumines me always.
The clear sight that I receive in the Nembutsu arises from seeing my life illuminated by the light of the Buddha’s wisdom, which helps me see how my perceptions are clouded by the greed, anger, and ignorance that arise moment to moment in my mind. As I welcome the New Year 2020, I am grateful for the light of Amida Buddha that guides me to clearly see the truth of wisdom and compassion each day.
Namo Amida Butsu
This past month the San Mateo Buddhist Temple had the honor of hosting a tour group from the San Francisco Foundation that was visiting sites in North Central San Mateo to learn more about the history of our neighborhood, how it is changing, and the current challenges faced by its residents. The tour organizers were eager to include SMBT on the tour to highlight the important role that the Japanese-American Buddhist community has played in our neighborhood over the past 120 years.
During the visit, our guests heard from four SMBT Sangha members and longtime residents of North Central about their memories of life in the neighborhood and their hopes for the future. Each shared a moving story of how their family had overcome challenges to establish meaningful lives here in San Mateo. I’d like to share one of those stories, as I find it particularly relevant as we prepare to observe our Bodhi Day service on Sunday, December 1, 2020, at 9:30 a.m., in celebration of Sakyamuni Buddha’s realization of enlightenment seated beneath the Bodhi Tree:
The most significant event that happened as a child was the U.S. evacuation order in Feb. 1942. I was 6 years old then and vividly remember the black-out drills the city had where all lights in the homes and streets had to be turned off until the all-clear sirens
Continue reading “A Place for Awakening”
During this month of November, we have some special opportunities to express our gratitude for all the precious gifts we receive in our lives. On Sunday, November 17, we will observe our Eitaikyo Service, which is dedicated to grateful remembrance of those temple members whose families felt inspired to donate to the temple Eitaikyo Fund, which exists to ensure that the San Mateo Buddhist Temple will continue to be a place where we can gather to hear the Dharma and joyfully recite the Nembutsu. On Sunday, November 24, we will hold the Shichigosan Observance at the temple for the families of children ages three, five and seven to express our gratitude and wishes for continuing healthy growth of the children. On Thursday, November 28, many families and friends will also come together in their homes to celebrate the wonderful American holiday of Thanksgiving.
While gratitude is a theme that we return to throughout the month of November, living in the Nembutsu, we find that gratitude is a daily practice that brings peace and joy to our hearts. One of the ways in which we cultivate gratitude in our daily lives is by pausing to join our hands in gassho and utter the word “Itadakimasu (I humbly receive)” before beginning a meal, and “Goshisosama deshita (It was feast created through great effort)” at the conclusion of the meal.Continue reading “Giving Thanks”
I would like thank all of our Sangha members who supported the World Buddhist Women’s Convention that was held in San Francisco over this past Labor Day Weekend. Our San Mateo Sangha was well-represented on the committees that handled registration, translation and interpretation, the marketplace, and the organizational leadership for the convention. The planning and preparation for the convention was in the works for ten years leading up to the event, and I am truly inspired by the dāna of time, energy, and resources that our Sangha generously provided at every step along the way. 1,700 attendees joined the conference from Japan, Hawaii, Canada, South America, and the Buddhist Churches of America (BCA). In addition to a large number of lay Buddhists who attended, many ministers—women and men—also participated in the gathering.
At one point during the conference, I had the opportunity to provide interpretation for a frank conversation that occurred over lunch among a group of ministers from Kyoto, Japan and the BCA. A minister from Kyoto had been speaking on the topic Shinran Shonin’s teachings regarding birth in the Pure Land of Amida Buddha. A question came up about whether birth in the Pure Land must be understood to be an event that occurs after death, or if one can experience aspects of birth in the Pure Land during this present life. Citing several examples from the writings of Shinran Shonin, the minister from Kyoto set out to demonstrate that for a person who entrusts deeply in Amida Buddha, birth in the Pure Land will be realized after this present life comes to an end.
One of the ministers from the BCA said, “This is a matter of keen interest for us because many newcomers to the temple are seeking practices to guide their lives in the present moment. These seekers are unconcerned with matters of the afterlife.” The BCA minister went on to say, “Don’t you think that, as ministers working to propagate the Jodo Shinshu teachings, we should endeavor to share the teachings in a way that speaks to the interests and concerns of the people who are walking through the doors of our temples seeking the Dharma today?”
“I agree that it is important to speak to the concerns of everyone who comes to the temple seeking the Dharma. At the same time, it is also important to faithfully maintain the traditional teachings that have been passed down over the generations.” replied one of the ministers from Kyoto.
“Setting tradition aside for a moment, how do you personally understand this matter of birth in the Pure Land?” inquired a BCA minister.
“I don’t intend to share my own personal views. My purpose as a minister is only to clarify what I have understood based on my reading of the writings of Shinran Shonin.” said a minister from Kyoto.
“Here in the BCA, I find it necessary as a minister to share my own personal understanding of the Dharma as it relates to this world that we live in right now.” said a BCA Minister.
Hearing this comment, another of the ministers from Kyoto offered the following insight, “In Japan, great value has been placed on the authority of tradition. The desire to maintain and uphold tradition has been particularly strong in our Jodo Shinshu community since the Edo Period (1603-1867).”
“You’re talking about 400 years ago! What about right now?” countered the minister from the BCA.
“Many people in Japan are inclined to continue the values and perspectives that have served their ancestors well over the centuries. As such, they are not inclined to be the one to stand up and call for a new direction.” said a minister from Kyoto.
“That sounds like stagnation to me. Without movement, a body of water becomes stale and lifeless.” said one of the ministers from the BCA.
While affirming the validity of the BCA minister’s perspective, a minister from Kyoto offered the following insight: “Shinran Shonin’s teachings ought to be shared in a way that is suitable to the cultural background of the people who are hearing them. It is natural that the Jodo Shinshu teaching will find one expression in Japan and another expression here in the United States.”
The conversation went on in this manner throughout the meal, continuing and over coffee and dessert, without reaching an elegant conclusion. To me, this spirited dialogue was an uplifting reminder that our Nembutsu teaching continues to thrive thanks to our tradition of frankly and openly exchanging ideas. As Rennyo Shonin wrote in the 15th Century, “time after time, [we must] clear the channels of faith and let the waters of Amida’s Dharma flow.” (Rennyo Shonin Ofumi: Letters of Rennyo 2-1, BDK English Tripitaka Series, p. 61)
Namo Amida Butsu
One of the great heroes in our Jodo Shinshu Buddhist tradition is a humble farmer and handyman named Shoma who lived in Sanuki province (present day Kagawa Prefecture) on the Japanese island of Shikoku from 1799 to 1871. Shoma helped to maintain the Shokakuji temple, where the resident priest had much affection for him. Shokakuji is affiliated with Koshoji, a large Jodo Shinshu temple located adjacent to Nishi Hongwanji in Kyoto. In Shoma’s time, Koshoji was part of the Hongwanji School. It became the head temple of the independent Koshoji School of Jodo Shinshu in 1876.
Shoma visited Koshoji for the first time with a group of five or six fellow practicers of the Nembutsu. Together they received the Sarana Affirmation Ceremony, a ritual in which the abbot of the temple places a razor on the head of the Nembutsu follower three times, representing the shaving of the head, which since the time of the Buddha, has expressed the resolution to take refuge in the Buddha, the Dharma (his teachings), and the Sangha (the community that lives guided by those teachings). The abbot of the temple proceeded through the group one by one administering the Three Refuges. After he administered the refuges to Shoma, the abbot started to move on to the next person when Shoma grabbed hold of the sleeve of his robe and said, “Brother, are you prepared?”
When the ceremony was finished, the abbot told his assistant “Summon the fellow who pulled on my robe.” The assistant went into the crowd of fellow practicers and said, “Is the fellow who just pulled on the Great Abbot’s robe here? You will go before him now.” Hearing these words, Shoma sat there with a serene face, but the fellow practicers who had accompanied him to the temple were shocked and alarmed. They immediately began pleading with the abbot’s assistant saying, “We are truly sorry for this grave disrespect! Had we known he would do something like this, we wouldn’t have brought him along. We will take back him with us. We can only humbly beseech you to forgive him. He’s just a simple-minded fool. We implore you to take compassion on him and forgive his rudeness.”
“I see.” said the assistant and returned to the abbot to recount what they had said. However, the abbot replied, “No matter, bring him here.” There was no choice but for Shoma to be brought before the abbot. Being ignorant of formality and refined manners, Shoma just plopped himself down and sat cross-legged right in front of the abbot.
At that time, the abbot asked him, “Was it you who pulled on my robe?”
Shoma replied, “Yeah, it was me.”
“What were you thinking when you pulled on my robe?” asked the abbot.
“You are wearing a fancy red robe, but that red robe won’t help you escape rebirth in hell, so I was wondering if you are prepared for your next rebirth,” said Shoma.
“Yes, I summoned you here because I wanted to hear this understanding of yours. Many people treat me with reverence and respect. However, you are the only one who has shown concern for my rebirth. I’m glad you asked, but have you received the heart of entrusting (shinjin)?” inquired the abbot.
“Yeah, I have,” answered Shoma.
“In one sentence, tell me what you’ve received,” said the abbot.
“It’s nothing at all,” replied Shoma.
“With that, are you prepared for your next rebirth?” asked the abbot.
Shoma replied, “You’d better ask Amida about that. It’s not my job, so why would I have the answer?”
The abbot was most satisfied with Shoma’s reply and said, “As you say, there is nothing beyond entrusting in Amida. One must not rely on the working of one’s own mind. You are an honest man. Today, let us share a drink as brothers!” With that he called his servants to bring a bottle of sake. The abbot poured Shoma’s drink and they enjoyed a feast together.
After that initial encounter, Shoma would regularly visit the abbot. Shoma was quick to forget matters of this world, so before he returned to his village the abbot tucked a letter in his waistband, indicating that Shoma was to be given an audience whenever he visited Koshoji. From then on, every time Shoma arrived in Kyoto, he would call out “Where am I going? Where am I going?” As soon as someone noticed the letter, he would be taken to visit the abbot straightaway.
We will be observing our autumn Ohigan Service on September 22, 2019. Ohigan is an ideal time for us to pause and reflect upon the direction of our lives and ask ourselves whether we are living with the teachings of the Buddha as our guide. If we are able to meet a Dharma friend like Shoma who is able to look past all the superficial concerns of this world and remind us what is truly important, let us take this time to treasure their company and show our appreciation for their companionship in the Nembutsu.
Namo Amida Butsu
I always leave one high-efficiency LED light on in the hallway and open the door just a crack when I go to bed. At some point in middle school, I stopped sleeping with my Snoopy nightlight, and for many years, I tried to make my room as dark as possible before going to bed. Even a little bit of light in the room would make it hard for me to get to sleep. That habit changed suddenly for me one night almost ten years ago, shortly after my wife and I moved to Oxnard, California, where I had received my first assignment as a minister in the Buddhist Churches of America. We were settling into life in California and getting used to living in a spacious single-family home after having spent a couple of years in a tiny downtown Kyoto apartment. Our entire Kyoto apartment would have fit inside the kitchen of our Oxnard house.Continue reading “The Lantern of Wisdom”