jiho - Nishi Hongwanji Buddhist Temple

jiho

Los AngelesHompa Hongwanji Buddhist Temple

815 East First StreetLos Angeles, CA 90012

TEL: 213.680.9130FAX: 213.680.2210

WEB: nishihongwanji-la.org

EMAIL: [email protected]

No. 445 November-December 2017

The great practice is tosay the Name of theTathagata of unhinderedlight. This practice, com-prehensively encom-passing all practices, isperfect ….We get many visitorsthroughout the week.Some out of curiosity,some to pray or medi-

tate, some for school projects and some tolearn about Buddhism. The other day I had afellow come in wanting to talk to an “enlight-ened monk.” I chuckled and said there was noone here that was enlighten, let alone monksat Betsuin. As we continued our conversation,he wanted to know when our meditation ses-sions were held. Of course, I told him as JodoShinshu followers, our practice does not in-clude meditation as a means of Awakening,however I did tell him I saw no harm as usingmindful meditation as a technique to quiet themind. I don’t think he bought it, so I suggestedhe visit our Zenshuji neighbor. Meditation is central to all Buddhist traditionthat have a strong monastic component, suchas Zen, Tibetian Vajrayana, and the Theravadatradition of the Southeast Asia. But if you wereto observe Buddhist from each of these tradi-

tions meditating side by side, there would befew differences to note. Meditation practicesare designed to transform consciousness. Allare used to cultivate the state of conscious-ness the Buddha attained some 2,500 yearsago.The Buddha began his spiritual pilgrimage,studying with many meditation teachers. Forthe most part, these teachers taught a type ofmeditation designed to induce calm, eventrance. The young Siddhartha mastered allthese techniques. He was so mastered inmeditation that his teachers asked him to jointhem to teach, but he was not satisfied. He hadan intuition that these meditation practices,while deep, were but a temporary respite fromthe primal suffering of human existence, andthat once one emerged from trance the suffer-ing was still there. He left his teachers andvowed to look deeper. His meditation was notabout finding a calm mind but of finding thereal self, a deeper realization of the universaltruth of human existence. After Prince Siddhartha became enlightenedand became Buddha, he gave his first sermonand it is said he taught the Four Noble Truths,the fourth truth being the way to eliminate suf-fering. This was called the Noble EightfoldPath. This path combines Right Thought and(continued on page 6)

www

RIMBAN WILLIAM BRIONES

RIMBAN’S MESSAGE

THOUGHTS ON MINDFULNESS AND MEDITATION

NOVEMBER-DECEMBER 2016 BETSUIN JIHO PAGE 2

SPIDER THREADby Rev. Koho Takata

When my daughters were attendingthe Hongwanji Mission School inHawaii, they always participated inthe Halloween parade at theirschool. When I transferred my min-istry from Hawaii to the mainlandand lived in Arizona, my family wassurprised that so many people cameour home to “trick or treat” on Hal-loween. While we were in Hawaii,

our home was always located on the temple grounds sothat there were not many who visited us on the Halloween. Some Christian churches celebrate Halloween and somedon’t, based on their beliefs. Halloween may be a closestequivalent to our observance of Obon which is associatedwith the story of hungry ghosts. When I go to the store or pass the neighbors’ houses, Isee spiders and their webs or thread as decoration for Hal-loween. It always reminds me of the story of “Kumo no ito.”“Kumo” means spider and “ito” means thread. It was writ-ten by a very famous Japanese writer, Ryunosuke Akuta-gawa.One day, the Buddha was strolling through a garden.When he stopped and looked into a pond, he was able tosee through the water into hell between the lotus flowersand lily pads. The Buddha’s gaze rested upon a singleman, Kandata, who was a terrible criminal during his life-time. He did have a good moment. The Buddha was able to see Kandata’s life where he wasabout to step on a spider. Kandata suddenly changed ofhis mind and stopped himself. He thought was that thespider had just as much right to live as any other crea-tures. He decided not to step on the spider because hefelt that it was not fair to kill the spider without good rea-son.Seeing this moment in Kandata’s life, the Buddha lowereda spider thread from his garden to the down into the helland invited Kandata to be saved.When the spider thread reached Kandata, he began toclimb up. But he soon realized that many others were alsotrying to climb up the spider thread by following him. Kan-data became very selfish and demanded that they let goof the thread as it was meant for him alone. Then, sud-denly, the spider thread snapped and they all crashed intothe hell again. The Buddha’s garden represents the world of enlighten-ment, Pure Land. The hell represents our world— the

world of suffering. Kandata represents “I” myself. I am al-ways selfish and carry ego, self-attachments, and desireslike Kandata. As Buddha teaches me that the cause of mysuffering is always “I.” I, outwardly, don’t show my ego,however, my mind is full of ego. Shinran Shonin deeply reflected upon his human naturethroughout his lifetime and confessed about his evil naturein his Hymns of Lament and Reflection.

Each of us, in outward bearing,Makes a show of being wise, good, and dedicated;

But so great are our greed, anger,perversity, and deceit,

That we are filled with all forms of malice and cunning.

(CWS P.421, #95)Shinran Shonin realized his own limitations by reflect-

ing upon himself through the guidance of Amida Buddha.Without dharma, he would not be able to aware of it. Thelight of the candle represents Amida Buddha’s Infinite Wis-dom which always shines upon our ego that is deep withinour minds. We can realize the Amida Buddha’s Wisdomby listening to the Teachings of the Buddha. It is our prac-tice to realize our deep-seated ego and follow the Buddhistway of life and light up our egoism by the mirror of theDharma. Halloween reminds me of my ghosts and desiresin my mind. Let us all reflect upon our true nature of exis-tence and appreciate that our foolish selves are constantlysustained by the Buddha of Infinite Light and Life.

My eyes are being hindered by blind passions,I cannot perceive the light that grasps me;Yet the great compassion, without tiring,

Illumines me always.(Hymns of the Pure Land Masters, CWS P.385, #95)

Namo Amida Butsu

REV. KOHO TAKATA

LA BETSUINGENERAL MEETINGNovember 12 @ 12:00 pm

All Betsuin members should attend to cast their votes

We only have a short time before weenter into the year of 2018. How areyou enjoying your daily life in 2017?I have been keeping my life active. Ihave been studying more on the his-tory of Jodo Shinshu this year. In thisarticle I would like to share one of thestories in the history of Jodo Shin-shu.

As part of this history, Jodo Shinshu founder, ShinranShonin, was ordered to be exiled to Echigo in the northernportion of Japan. That event is known as Jogen no Honan,Buddhist persecution in the year of Jogen (CE 1207). Histeacher Honen Shonin was ordered to be exiled toShikoku Island in the opposite direction. There were sev-eral reasons associated with the persecution. Two peti-tions for prohibition of Nenbutsu teachings and its practicewere declared by two major Buddhist schools. One wasfrom Tendai Buddhism of Mt. Hiei, and the other was fromKohuku-ji Temple. According to the historical sources,their petitions were not the direct reason for the exile ofShinran Shonin and Honen Shonin. There was a story be-hind those reasons where two young women were in-volved.During the Kamakura period of Japan (1185–1333), Sadai-jin Imadegawa, the Minister of the Left, the Senior Minister,had two beautiful daughters. The elder of the two was Mat-sumushi and younger one was Suzumushi. Matsumushitook good care of her younger sister and had a very goodrelationship as siblings. The Imadegawa family resided inKyoto, the capital of Japan at the time. Gotoba, a retired emperor at the time, had heard of Imade-gawa’s daughters and requested Sadaijin Imadegawasend his daughters to be assistants to the retired emperorin the Imperial Palace. For a while, Matsumushi and Suzumushi had enjoyed theirwork in the palace. Gotoba was very generous and theKanjo, the other co-workers, helped them. They wereadored so much by Gotoba that the Kanjo soon becamejealous. Some of the Kanjo treated them with maliciouswords and deeds. Matsumushi and Suzumushi cried everynight at the garden of the Imperial Palace and finally theydecided to leave the palace and become Buddhist nuns.They thought that it was the only way they could live theirlives peacefully without any evil will or interruption.One night, Matsumushi and Suzumushi secretly left thepalace. They headed towards Kiyomizu Temple whereHonen Shonin was staying. They appealed to him, “We

are willing to shave our heads to become a nun to live ourlives peacefully under the teachings of Buddha. Pleaseallow us to join your Nembutsu followers.” Honen Shoninquietly responded, “In our Nembutsu Buddhist teaching,you need only to take refuge in Amida Buddha by therecitation of Namo Amida Butsu. You need not to be a nunto eliminate your affliction and torment.” He did not accepttheir request to become nuns.Honen Shonin had two followers Anraku Shonin and JurenShonin who resided at Shishigatani Soan which wasknown as a thatched hut for Nembutsu followers in Shishi-gatani village in Kyoto. According to the essay “Tsure ZureGusa,”Anraku Shonin was a superior chanter of the su-tras. He had created a harmonious singing style to thesutra Ojo Raisan and became well-known in the Kyotoarea. In the evenings, many came to listen to his melodi-ous Ojo Raisan chanting. Matsumushi and Suzumushiheard of his reputation and went to Shishigatani Soan toenjoy his chanting. They were so impressed that theyasked Anraku Shonin and Juren Shonin with tears in theireyes, “We will not be returning to the palace from wherewe left. Because we cannot become a nun we are readyto jump into a river to die. If you feel pity for us, pleaseallow us to join the group of Nembutsu followers.”Anraku Shonin and Juren Shonin were very touched bytheir firm resolution and questioned, “Even if you becomea nun, you may be captured by the retired emperor Go-toba and be forced to return to the palace. Do you have aplan of escape?”Matsumushi and Suzumushi replied, “We have a friendwho lives in Kokawa of Wakayama (south of Kyoto) andwe plan to go there.” Anraku Shonin and Juren Shoninagreed to accept them to become nuns and said, “We willconduct your ordination for welcoming you as a nun. If theretired emperor finds and criticizes you, we are willing tobe criticized by him for you.” They shaved the two sisters’long black hair, and gave the dharma name of Myochi toMatsumushi and Myotei to Suzumushi.During this period, the escape of the two girls created ahuge disturbance at the palace. The Gotoba was furiousand ordered his servants and officials, “Search and locateMatsumushi and Suzumushi as soon as possible. The firstperson to find them will be rewarded. Whoever gives shel-ter to them, will be punished with harsh penalties.” As aresult, Kyoto was teeming with officials. Matsumushi andSuzumushi knew that they would be caught by the officialsif they escaped during daylight. They burned pine needles

A KAMAKURA STORYby Rev. Kazuaki Nakata


REV. KAZ

(continued on page 4)


EITAIKYO SERVICE(SANGHA MEMORIAL)

by Rev. Koho TakataBuddhist Temple and their families are invited to attend theannual Eitaikyo Sangha Memorial Service, which is one ofthe Six Major Services in the Jodo Shinshu tradition to beheld on as follows:

Saturday, November 18 at 1:30pmEnglish Speaker: Rimban William BrionesJapanese Speaker: Rev. Koho TakataSunday, November 19 at 10:00am

English Speaker: Rev. George MatsubayashiJapanese Speaker: Rev. George Matsubayashi

The spiritual origin to this observance goes back to a fewcenturies after the historical Buddha Sakyamuni enteredNirvana. At this time the lay followers practiced many typesof offerings, including the building of stupa and offeringsof services for the maintenance of temple and their com-pounds. The purpose was to accumulate religious virtuesto be directed to the deceased or for themselves.This spirit has been carried with the Buddhist tradition asBuddhism spread into China and Japan and this practiceof making offerings in the form of sutra chanting and ritualshas become a part of the life of the people. Here, at Los Angeles Hompa Hongwanji Buddhist Temple,Eitaikyo or Sangha Memorial Service is observed not asa means of accumulating virtues to be directed to othersbut taken as a solemn occasion to express one’s dedica-tion to the sangha. Sutra chanting, rituals, and donationsdone by sangha in the service are symbolic expressionsof their dedication and appreciation.The term Eitaikyo, an abridgement of eitai-dokkyo, meansthe perpetual chanting of the sutra in memory of the de-ceased, signifying that all those who have passed awaylived in the teachings of the Buddha. This significationgives each of us a chance to affirm our own understandingof Buddhism because of the guidance of the Buddhathrough our loved ones. Such affirmation gives us the pre-cious opportunity to see how the dharma has helped in ourlives and to realize oneness of life. It means we are all con-nected. Acknowledging our dharma connection to thosewho have passed away empowers us to further pursue thepath of the Buddha, dharma, and sangha, which havebeen our spiritual treasures. The great virtue that may beaccumulated in Jodo Shinshu Buddhism is through thepractice of the dharma in our daily lives.

Nakata - continued from page 3)and they rubbed the soot onto their faces to disguisethemselves. Under the light of the moon, they made theirescape to Kokawa.The officials frantically searched for the the two girls andlearned of their visits and requests to become a nun toHonen Shonin, Anraku Shonin and Juren Shonin. Be-cause Honen Shonin did not report to officials that the girlshad visited his abode, he was sentenced to exile inShikoku. The officials discovered that Anraku Shonin andJuren Shonin had helped the girls escape. They did notreveal to where the girls escaped. The retired emperorGotoba was so enraged that he sentenced both AnrakuShonin and Juren Shonin to death. At the same time,Shinran Shonin was order to be exiled to Echigo. Shinrannever saw his teacher Honen Shonin after that.In Kokawa, Matsumushi and Suzumushi learned of howHonen Shonin and his followers suffered from the perse-cution by Gotoba. They knew that that officials would begoing to Kokawa to capture them. They boarded a boatand escaped to Ikuchi Island of Hiroshima. They recitedNembutsu every day and peacefully resided at Komyo-botemple for their rest of lives. In our daily lives, how often do we think about why theNishi temple exists or why do we have the Nembutsuteaching in the America? Shinran Shonin lost his teacherand guidance of the Nembutsu teaching. He had to con-tinue studying alone and propagate it on his own from thescratch. In the 21st century, we are sitting on the legacyand tradition of numerous ancestors’ tireless efforts andsacrifice of the Nembutsu teachings. As I continue mystudies of the history of Jodo Shinshu and Shinran Shonin,I feel encouraged to share these wonderful teachings tothose who have never heard and encountered them. Whatis your reaction after having read the story of Matsumushiand Suzumushi? Gassho

SAVE THE DATEJANUARY 2018

1 SHUSHO-E NEW YEAR’S DAY SERVICE 10:00 AM.

7 47th KOHAKU UTAGASSEN


DID YOU KNOW?by Eiko Masuyama

Los Angeles Buddhist Women’s Associ-ation (Fujinkai) will be celebrating its100th anniversary in October 2018.THE FIRST FIFTY YEARS, A Brief His-tory of the Los Angeles Hompa Hong-wanji Betsuin Fujinkai (BuddhistWomen’s Association), Golden Anniver-

sary, 1971The Betsuin Fujinkai was organized in June of 1918. Theyear before (1917), the Los Angeles Hongwanji BuddhistTemple was formed, after merger of Rafu Bukkyokai (LosAngeles), Chuo Bukkyokai (Central), and NankaBukkyokai (Southern California). Their meeting place wason Jackson Street (Yamato Hall). The Bishop of the Bud-dhist Churches of America at that time, Director KoyuUchida, presided over the inauguralceremonies and reorganization(1917 – 1919). The first full time as-signed minister was Rev. TetsugaiJisoji.The original name of the BWA wasLos Angeles Hongwanji Bukkyo Fu-jinkai. Among the original thirteenmembers who gathered to form thegroup were Tsune Tokunaga and[Mume] Nakayama, both of whomare still healthy and actively engagedin the activities of the Fujinkai.[Kinuko Sumino of Hollywood ismentioned along with Mrs. Toku-naga]. [The first president is said to be thewife of the head minister. Rev. Jisojiwas appointed head minister in 1918and was unmarried. To assist withthe reorganization, Director Uchida did come to Los An-geles with his wife*, Seto, and son, Satoshi. Mrs. Uchidagave birth to a son, Masami, in Los Angeles, in January,1919, and hence is thought to have taken the leadershipin establishing the Fujinkai, as the first president.] In May, 1931, the Hongwanji Buddhist Church wasgranted betsuin status by Honzan (Kyoto), the first suchgranted in the United States, and became the HompaHongwanji Betsuin Fujinkai. Rev. Hosho Sasaki, formerly,bishop of the BCA, was appointed the first rimban, in1933. Upon his recommendation, the minister’s wife be-came the advisor to the BWA and the president waselected from the membership. The first elected presi-

dent was Tsune Tokunaga. For six years, she led the BWAin all their activities, the most important at that time beingthe raising of money to pay for the new temple (119 NorthCentral Ave., dedicated in 1925). During this period, themembership was about 120 women.In 1939, Mrs. Tokunaga was succeeded by Tane Tamari,who held the office until 1942. The principal activities ofthe Fujinkai during this period were serving refreshmentsafter service, visiting the bed-ridden at Rio Hondo Hospi-tal, providing entertainment and bento to cheer the elderly,and assisting the dharma school. A highlight of the activ-ities was assisting at the special memorial service held inhonor of Lady Takeko Kujo. They also assisted at the an-nual obon services and bazaar, fund raising for the Com-munity Chest and the Red Cross, and even raised fundsfor the Asoka Hospital in Japan. … to be continued

* Notes by Seto Uchida (wife of Rev.Koyu Uchida) on her memories of lifein US (1905-1923), included in 3 partseries on “Koyu Uchida, a wise manof all times” by Rev. Tetsugai Jisoji,in Bukkyo Times, January 1963,translated by Rev. Yutaka Jisoji (ofShinnenji, Fukuoka, Japan, grand-son of Rev. Jisoji) and KatsukoUchida Hirota (of Sacramento Bet-suin, granddaughter of Rev. KoyuUchida)“In August, 1905, my husband was29 years old, I was 22 years old, andour first child Satoshi was just born.The three of us went to the UnitedStates together. If I were to writeabout my experiences of that time,you would wonder what country I

was describing.First of all, in those days, the Japanese population inUnited States was very small. In particular, the number ofJapanese women was especially small. We didn't knowhow to wear Western style clothes. At first, I didn’t knowhow to put on a dress properly. Rev. Kii [of San Franciscotemple, 1903-1907] had to instruct me about the buttonsin the back of the dress. I remember, the waist was smalland the long skirts covered the heel of my shoes.In those days, the Fujinkai was small, so we all got alongwell and we looked forward to listening to the dharma to-


photo: Los Angeles, 1917-1918 (?)Front left: Director Koyu Uchida, Rev. Tojiro Hirata(visiting Kanji from Jpn), Satoshi Uchida (boy),Mrs. Seto Uchida . Back: Rev. Tetsugai Jisoji, (?),Rev. Chosui Ike [Photo shared by Rev Yutaka Jisojiof Shinnenji, Fukuoka, Japan


gether, once a month. The Buddhist church had Englishclasses. A Caucasian teacher and the kaikyoshi wereteaching the classes. I still keep in touch with three peoplein my class, who are still healthy. There were no Japanesegrocery stores yet, so I used to take a cable car to China-town to buy fish, vegetables and tofu every other day.Eight months after we arrived, the Great 1906 San Fran-cisco Earthquake occurred. The Buddhist church wasburned down. I thought this was the time to return my grat-itude for the Amida Buddha and I joined my husband,along with other kaikyoshi and YBA members, day andnight, to help our people who survived the earthquake. Itwas one of my unforgettable memories.

There were very few automobiles in those days. WhenRev. Hara, who was assigned to the Sacramento temple[1903-1907], fell ill and decided to return to Japan, Iwanted him to go to the port by automobile. There were

many happy occasions while I was living in the U.S. Ispent my childhood in Japan, then moved to start a newlife as a housewife, as well as a minister's wife, in theUnited States. In this new life, there were hard times andsad times, but I will never forget the kindness shown to meby the older members of the Fujinkai. I still get tears in myeyes when I think about it. They made me feel so happy.As you already know, my husband was easy going and didnot concern himself with small issues. He was constantlybusy, working day and night, focusing on promoting andexpanding the Buddhist churches. Every time a ship fromJapan and Europe came, he had visitors. And when newministers came, he entertained them. He was very busytaking care of Sunday school, Young Buddhist Association,and Fujinkai.

Did You Know? - continued from page 5)

Right Actions which leads to the ultimate goal of the real-ization of truth and reality of life. Of the eight ways, the seventh, Right Mindfulness, issomething we can all practice every day, every hour, everyminute. Each moment gives us an opportunity make usaware of how our thoughts are working.Mindfulness is about being aware of one’s body, feelingsand all thoughts that arise within. It's about knowing one’smind so that we will be able to tell if our mind is selfish,angry, or conniving.One need not sit in zazen meditation for hours. It’s theeveryday occurrences for which we should be grateful.They’re all around us if we just recognize how marvelousthey really are. Jodo Shinshu doesn’t require us to practice meditation ormantras like most other schools of Buddhism. Jodo Shin-shu rejects the idea that our actions in themselves causeour enlightenment. Shinran rejected these sorts of prac-tices because he felt they were calculated and contrivedwhich led to attachment and self-righteousness. He feltthat often practice increased the very problem it set out toovercome, self-centeredness. When we practice, we do it out of a sense of gratitude. Aslong as one doesn’t see their efforts as directly causingenlightenment, we, as Jodo Shinshu Buddhist are free toengage in any form of practice.Buddhism is a religion of awareness and it is in our every-day lives that we strive to cultivate this awareness. Culti-vating awareness is being mindful of our thoughts, words

and action that will lead us to a greater understanding ofour indebtedness and gratitude to the interdependent na-ture of our existence. Mindfulness is about being aware ofones body, feelings and all thoughts that arise within.In today's fast paced, high tech driven society, it seems asif computers and electronic gadgetry has taken over theburden of the mundane drudge of everyday living. Theyhave given us more leisure time to surf the net, play withour cell-phone, video games, universal remote control andmuch more. It seems as if our minds our put on automaticpilot, while we busily do two or three different things at thesame time. These irritating but consequential occurrences give us anopportunity to reflect upon our lack of awareness of ourimperfections and our self-centeredness.Becoming aware is no more than just slowing down. Sa-voring the moment is the first and perhaps most essentialelement in experiencing gratitude. To recognize and be to-tally aware of the causes and conditions that surround youwill result in experiencing the transforming power of grati-tude. One need not meditate everyday to experience this aware-ness. It’s the every day occurrences for which we shouldbe grateful. They’re all around us if we just recognize howmarvelous they really are. To truly seek out and becomeaware of what each of these things are and to truly sensetheir worth in our life, is what living in the Nembutsumeans.Namoamidabutsu

Rimban - continued from page 1)



BWA SCHOLARSHIP ESSAY

The previous issue of the BetsuinJiho featured the essays of two of thethree scholarship awardees. In thisissue, Karlee Itomura’s essay is pre-sented.“What Jodo Shinshu means to me

and how it applies to my everyday living.”

I’ve basically grown up a Buddhist,but I can't remember the day everything seemed to click.I remember sitting in the hondo on Sunday mornings, notreally understanding what anything really meant, yet evenback then I could feel the compassion of the temple mem-bers.It is thanks to Jodo Shinshu Buddhism that I have anotherplace to call home, another community that’s like family.Sangha is what we call it; the first of the three jewels ofBuddhism I learned. As I grew older and participated inBuddhist youth programs such as dharma school, SaishinDojo, LABCC, Sangha Teens, Padma Class, and Jr. YBAI began to understand the other two jewels: Buddha anddharma.About a year ago Nishi Jr.YBA held a conference, in whichwe had to lead workshops. One of the most valuable les-sons Buddhism has taught me is that life is like a cruisingship. For one of the workshops, Rev. Nakata explainedthat life can be calm or rough like the ocean tides, settingus on different paths, but we are in control of the ship’swheel, much like the wheel of dharma. We use the Bud-dha’s teachings to help guide us through life’s ups and

downs. Recognizing this, my life has always been greatly influ-enced by the dharma. For instance, in my first two yearsof high school I was reluctant to join a hip-hop group calledRicebreakers at my school. In my junior year, I figuredthings change, time is rapidly passing, and I don’t want tolive with any regrets. So with that mindset, I joined. It wasone of the best decisions I ever made in high school. Im-permanence is a concept that took me a long time to ac-cept and apply. Since the only constant is change Irealized I have to seize any opportunity I can, I have to livein the present moment. Likewise, dance is an activity thatreally exemplifies this idea of living in the “now”. One can-not simply think “There will always be a next time” whetherthis be dancing in front of an audience, or introducing your-self to someone new.When I was younger, I didn’t understand why we learnedthe history of Jodo Shinshu Buddhism. It wasn’t until Mr.Koichi’s class that I realized that we have to learn the his-tory, before we can ever try to understand the teachings.We first need to know how and why we practice specificallyJodo Shinshu. After understanding this, I also came to ac-knowledge the significance of traditions and revering ourancestors; in short I learned the importance of gratitude.

Without Buddhism I would not be the same person I amtoday. Jodo Shinshu has taught me so much about how Ican live life to the fullest, for which I am forever grateful.With that in mind, I try to share the Buddha’s compassionand teachings with everyone, everywhere I go.

NISHI ABA SUPPORTS JACCC NISEI WEEK

At the Nisei Week festival this past summer at the JACCCplaza, the Nishi Adult Buddhist Association (ABA) servedas vendors of chilled somen. ABA was supported byNanka Seimen, Mutual Trading, Yamasa Kamaboko andthe Hompa Hongwanji Temple.ABA was pleased to support one of the community's longtime event. This year’s festival was its 77th year. NiseiWeek continues as one of the nation’s longest running cul-tural festivals which is supported by many community or-ganizations and leaders and Little Tokyo businesses. If you are interested in supporting the temple and commu-nity, consider joining ABA. New members are welcomed. Harumi Hatakeyama (l) and Susan Saita purvey-

ing cold somen at the Nisei Week festival


NAGASHI SOMEN

Rev. Kaz (Nakata) is the minister who oversees much ofthe youth activities at the Betsuin. This past summer heorganized a Nagashi Somen (flowing somen) event to thedelite of many young and old alike. Along with the nagashisomen, there were wading pools for the little ones to keepcool and there was also a Suikawari (watermelon splitting)event.Two years ago, Rev. Kaz implemented a dharma schoolmochitsuki and a second one was held a year ago. Therewill be an upcoming mochitsuki November 26th.

Darren Kawasaki and Rev. Nakata checkingthe Nagashi Somen makeshift device.

The seniors and the youngsters of the Betsuin enjoying “fishing” forsomen.

Inspite of the heat, many took part in the unique Nagashi Somenexperience.

...little ones taking advantage of the re-freshing wading pool.

A great Zatoichi (Blind Swordsman) move...


Betsuin JihoEditor-in-Chief: Rimban William Briones

English Editor: Elaine Fukumoto Photos: Koichi Sayano and Glen Tao

At that time, many Buddhist churches werebeing established, but they were struggling fi-nancially, and so were the ministers. When theycame to visit the main temple in San Francisco,they could not afford to stay in the hotel, so Itook care of them. My husband has passedaway already and I am now 80 years old. Inlooking back 50 years, it makes me very happyto hear the news that the Buddhist churches inthe United States are thriving. Gassho”

Did You Know? - continued from page 6)

BETSUIN PHOTOS

Hollywood Buddhist Church2nd Annual Brew Ha Ha Beer Tasting & Food Pairing

Aaron Alexander’s (picture inset) Nishi Boy Scouts Eagle Project- building blocks for the Nishi Center students. Aaron is the sonof Rie Fujii, Betsuin’s office manager.

Rev. George Matsubayashi leads a Dharma Centerstudy class in Japanese.

Participating Ministers at the Autumn Ohigan Service(left front) Rev. Doei Fujii (guest speaker), Rimban WilliamBriones, Rev. Kenji Akahoshi (guest speaker). (back) Rev.Kazuaki Nakata, Rev. Seikan Fukuma, Rev. Koho Takata, andRev. George Matsubayashi


IN MEMORIAMThe Nishi Betsuin extends its deepest condolences to the

families of the following members who have re-cently passed away. May the family members findsolace and comfort in the Nembutsu.

--Namo Amida Butsu

July, 201717 Tom Tsutomu Nishimura21 George Norichika Minami22 Chieko Harano22 Shigeko Iwasa Yamada23 Kiyoka Keo Tokunow25 Kinuye Ethel Okazaki26 Takaji Ikeda27 Kazuhiko Komatsu29 Toshiko Fukushima30 Hatsue YonedaAugust, 20171 William Patrick Couey3 John Yamao Nishizu4 Suyeko Yusa4 James Kazunori

Minakawa

6 Fumiko Nakamura Kamimura

16 Masaharu Nakashima17 Tamiyo Fukubayashi18 Theodore Michihiko

Yoshimura20 Toshiye Mukai21 Kimiyo Sakaniwa21 Dale Misami

Kobashigawa22 Clara Chiyeko Sumida26 Shizuko Fukuzaki30 Masako Isomura

September, 20171 Lynne Fumiye Kagawa3 Shirley Hiroko Umeda4 Tom Tamio Hayata5 Masaji Kajiki

47th ANNUAL KOHAKU UTAGASSEN

The 46th Annual Kohaku Utagassen will be held on Sunday,January 7, 2018. Tickets are available at the temple for$20 donation.

• • • • •November 19 @ Betsuin Kaikan

11:45 am Presentation Gagaku & Bugaku to chil-dren by Rev. Mas Kodani

•1:00 pm Presentaion on the Buddha-Dharma &

India by Rev. Mas Kodani•

2:00 pm Presenation of Kinnara Gagaku & Bugaku(traditional Buddhist Music & Dance)

Free AdmissionSponsored by Bukkyo Dendo Kyokai (Society for the Promotion of

Buddhism), Los Angeles Hompa Hongwanji Buddhist TempleDharma Center, & Senshin Buddhist Temple

PHOTO PHOTO EXHIBITIONEXHIBITION

“THE BUDDHA’S“THE BUDDHA’SWORDS ANDWORDS ANDSCENERY OFSCENERY OF

INDIA”INDIA”November 18 & 19

9 am - 4 pmBetsuin Kaikan

November 11, 2017Betsuin Kaikan

$20/Person preorders onlyDinner 5:00-6:30 pm

(chicken teriyaki, chow mein, rice, & salad)

BINGO 6:30-9:00 pmSponsored by Nishi ABA

Benefiting Betsuin’s 50th Anniversary Restoration Project

BINGO &DINNER

FUNDRAISER

The great practice is to say the Name of the Tathagata of un-hindered light. This practice, comprehensively encompass-ing all practices, is perfect and most rapid in bringing themto fullness. For this reason, it is called “great practice.” Say-ing the Name then breaks through all the ignorance of sen-tient beings and readily brings all their aspirations tofulfillment. Saying the Name is in itself mindfulness; RightMindfulness is Nembutsu; Nembutsu is Namo Amida Butsu.

—Shinran Shonin

Sunday Monday Tuesday Wednesday Thursday Friday Saturday

NOVEMBER 2017

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27

20

13

6

26

19

12

5

4321

29

22

28

21

15

111097

2524

18

30

23

16 1714Regular Service 10:00 am

Board Meeting 7:30 pm

Regular Service 10:00 am

Go-Meinichi-ko 1:30 pm

蓮如上人と御一代記聞書Rennyo Shonin (Jpn)Rev. Matsubayashi10:00-11:30 am

Explaining ShinBuddhism in the Simplest

Way PossibleRev. Unno

10:00-11:30 am

Eitaikyo Service1:30 pm

Eitaikyo Service10:00 am

BDK Photo Exhibition

BWA Craft Sale

BWA Craft Sale

BDK Photo Exhibition

Kinnara Gagaku & Bugaku

Thanksgiving HolidayBetsuin Closed

Regular Service 10:00 am

General Meeting 12:00 pm

Eitaikyo Shotsuki Hoyo2:00 pm

ABA Dinner Fundraiser

Sunday Monday Tuesday Wednesday Thursday Friday Saturday

DECEMBER 2017

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27

20

13

6

26

19

12

543

21

22

28

21

151110

97

2524

18 23

16

17

14

3029

Go-Meinichi-ko 1:30 pmRegular Service 10:00 am

Temple Clean-Up8:00 am

Eitaikyo Shotsuki Hoyo1:30 pm

Oseibo Kansha Serviceand Program 10:00 am

Christmas HolidayBetsuin Closed

31

Joya-ENew Year’s Eve

Service6:00 pm

Board Meeting 7:30 pm

jiho - Nishi Hongwanji Buddhist Temple

Documents

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