For the September 6, 2020 Shotsuki Hoyo Monthly Memorial Service, Rev. Adams reflects on the impressions that the loved ones we remember in September have made on our lives, and the impression that the Nembutsu makes on our minds.
Reading and Discussion Questions
Passages referenced in the conversation
To realize shinjin oneself and to guide others to shinjin
Is among difficult things yet even more difficult.
To awaken beings everywhere to great compassion
Is truly to respond in gratitude to the Buddha’s benevolence.
Kyōgyōshinshō, Chapter on Shinjin, Section 94Continue reading “Dharma Discussion: Dāna (July 12, 2020)”
Over the past month we have seen the gradual relaxing of the Shelter in Place guidelines that have dramatically reshaped our lives since they were first ordered in March. Many stores are now offering curbside pickup for shoppers and restaurants have started to open for outdoor dining. Our neighborhood pool is open with new rules, such as masks should be worn at all times when not in the water and no pool toys are allowed. If you wish to relax on the pool deck, bring your own chair from home because all common pool furniture has been replaced with large squares of red tape guiding the families to sit six feet apart from one another.
San Mateo County restrictions on gathering at houses of worship have also been relaxed, which has prompted several Sangha members to ask, “When will we be able to return to the Temple for in-person services?”Continue reading “What is necessary?”
One month ago, as I sat down to write my newsletter article for April, we were just beginning our life of staying at home under the Shelter in Place Order. My mind was filled with uncertainty about what the coming weeks would bring. I did not imagine the extent to which this coronavirus would affect the lives of so many people across the globe. As I sit down to write this article for May, I see the following headline in today’s edition of the Washington Post, “Covid-19 is rapidly becoming America’s leading cause of death.” It has been deeply saddening and distressing to hear of so many people near and far falling ill with Covid-19. The loss of life is heartbreaking. In the midst of my anxiety and fear, I find myself turning to the words of Shinran Shonin for comfort and guidance.
In my reading this past month, I came across a letter that Shinran wrote at a time when famine and epidemic disease had devastated communities all over Japan. To me, Shinran’s words shine the light of wisdom on the challenges we face today. Shinran writes:
It is saddening that so many people, both young and old, men and women, have died this year and last. But the Tathagata taught the truth of life’s impermanence for us fully, so you must not be distressed by it.
(Collected Works of Shinran, p. 531)
Shinran begins this letter with the words “It is saddening . . .” With these words, he compassionately acknowledges and shares in the sadness that we all feel when parting with loved ones. He then proceeds to remind us that Sakyamuni Tathagata taught fully the truth that all who are born into this world will one day be separated by death. When I consider the many lives that have been lost through Covid-19 infections, and the difficult conditions that our heroic healthcare professionals are working under as they strive to save lives, I cannot help but feel distressed. Kobayashi Issa, a poet of the Nembutsu, wrote the following verse in 1819 after losing his young daughter to a smallpox epidemic:
Tsuyu no yo wa
Tsuyu no yo nagara
The dewdrop world
is a dew drop world,
and yet. . .
Even though we have heard and accepted in our hearts Sakyamuni Tathagata’s teaching that birth, aging, illness, and death are unavoidable in this life, as human beings who have yet to realize enlightenment, sadness and distress well up in our hearts when we part from our loved ones.
Where can we turn to find peace of mind as we live in this world where illness and death abound? Shinran calls us to open our hearts and receive the unshakeable peace of mind (shinjin) that comes from entrusting in Amida Buddha’s vow that all beings will receive complete liberation from suffering through birth in the Pure Land:
I, for my own part, attach no significance to the condition, good or bad, of persons in their final moments. People in whom shinjin is determined do not doubt, and so abide among the truly settled. For this reason their end also – even for those ignorant and foolish and lacking in wisdom – is a happy one.
(Collected Works of Shinran, p. 531)
Amida Buddha established the compassionate vow precisely because there are people like me who lack wisdom and are mired in the suffering of this world. When I hear the words “Namo Amida Butsu,” I hear the voice of the Buddha calling to me and assuring me that there is nothing to fear in life and death.
The life of the Nembutsu is the life of hearing the voice of the Buddha calling to us in our moments of joy and in our moments of distress. Great peace of mind comes in hearing the Nembutsu with others, which can seem particularly difficult in our present circumstance, where we find ourselves severely limiting our in-person contact with others. And yet, the Nembutsu continues to thrive in our Sangha as we open our hearts and minds to find ways to stay connected.
Over the past month, our Sangha members have reached out to one another by phone and by email to check-in and offer support for those who are not able to freely leave their homes for fear of contracting the virus. Sangha members have also gathered in virtual spaces like online teleconference meetings to hear the Dharma together and practice compassionate listening with one another. As we encounter the distress of others, we explore our own feelings of distress. Hearing one another, we are reminded that the Buddha heard the suffering of all beings, and therefore established the compassionate vow for each and every one of us. Hearing the Nembutsu, we receive diamondlike peace of mind in these distressing times.
Namo Amida Butsu
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
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
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”
At the San Mateo Buddhist Temple on Sunday, July 7, 2019, at 9:30 a.m. we will observe our annual memorial for the past Bishops of the Buddhist Churches of America. Throughout the history of the Buddhist Churches of America and its predecessor, the Buddhist Mission of North America, our bishops have responded to the challenges of their times, showing courageous leadership and empowering the Sangha to work tirelessly to share the joy of the Nembutsu in this land. One of the greatest challenges faced by the Jodo Shinshu Buddhist community in North America was the mass incarceration of persons of Japanese ancestry during the Second World War. Following the Imperial Japanese Navy’s attack on Pearl Harbor on December 7, 1941, organizations like the Buddhist Mission of North America that had close ties to Japan and were led by immigrants from Japan were subject to severe suspicion and hostility.
Following the mass relocation and incarceration of the Japanese American community on the West Coast in makeshift camps in desolate inland areas of the United States, an emergency Buddhist National Conference was convened in 1943 in Salt Lake City, Utah. At that time, the decision was made to file articles of incorporation with the State of California for a new organization called the Buddhist Churches of America (BCA) that would succeed the Buddhist Mission of North America. In American Sutra, Duncan Ryuken Williams’ recently published history of Buddhism in the Japanese-American community centering on the World War II incarceration, Dr. Williams describes how a group of 47 American-born nisei leaders were chosen to sit on the board of directors that would run the BCA (p. 146). With the support of Bishop Ryotai Matsukage, the American-born Rev. Kenryo Kumata was chosen to head the board of directors.
Under the leadership of Bishop Matsukage, Rev. Kumata had been charged with actively ministering to the younger generation of English-speaking Japanese-Americans. He also served as the English-language spokesman for the Buddhist Mission of North America during the critical time-period at the outbreak of the war. Bulletins and Dharma messages written by Rev. Kumata were widely distributed across the various incarceration camps, bringing comfort and guidance to those who took refuge in the Nembutsu in the midst of tremendous adversity.
I recently came across the following message written by Rev. Kumata that was circulating in October 1943 and recorded in the Denson YBA Bulletin, a publication of the Young Buddhist Association at the incarceration camp in Jerome, Arkansas:
DENSON YBA BULLETIN, Vol. I, No. 2, Oct. 3, 1943
Many of us can find agreement in saying that “tempura” is indeed a tasty dish. Once in a while, the enjoyment lies in guessing what is covered by the “koromo”* and in the anticipation of finding your guess come true. But the “koromo” itself does not constitute the whole of the meal; the essence lies in what is underneath. Just so, no matter how glittering and beautiful a trinket may look, it is still a trinket, a bauble, and may not be classed as a jewel unless the innards are of the same quality as the surface. In other words, it must be “solid”, or “sterling”. Superficial education, sophistication and all may pass for the “real McCoy” once in a while, but cannot compare with true wisdom and humility; qualities which are endowed upon those with Faith in the spiritual guidance of the Buddha. —Rev. Kenryo Kumata
*koromo: a batter coating; koromo may also refer to robes and clothing, often used to refer to the robes worn by Buddhist priests.
Reading Rev. Kumata’s words over 75 years later, I am in awe of his ability to provide a profound and impactful Dharma message with striking economy of language. Writing messages for wide distribution at a time when paper and printing would have been precious resources for his community, he was able to make every word count. He manages to evoke the comfort and fond recollection of delicious food and family gatherings for readers who were likely subsisting on cafeteria-style meals that lacked the flavors of Japanese home-cooking and the intimacy of the family dinner table. Writing in the vernacular of the youth of his day, incorporating everyday examples and slang expressions like the “real McCoy,” Rev. Kumata’s message conveys the penetrating depth of Buddhist faith, or shinjin, which is the essence of Shinran Shonin’s Nembutsu teaching.
The tireless efforts of wise and dedicated leaders like Bishop Matsukage and Rev. Kumata created the circumstances for me to hear the Nembutsu here in the United States. Thanks to their leadership, we enjoy a thriving BCA Sangha and the San Mateo Buddhist Temple continues to be a place where we gather to encounter the Buddha’s heart of great compassion in our daily lives. Reflecting on their legacy, I can only join my palms in gassho, bow my head in gratitude, and say “Namo Amida Butsu.”