WHEEL OF DHARMA

Official Publication of the Buddhist Churches of America 1710 Octavia Street, San Francisco, CA 94109

Buddhist Churches of America (BCA) President Rick Stambul has announced the formation of two new ad hoc or special BCA committees.  The first concerns governance. The second concerns strategic and financial planning, and is the brainchild of the 2018 National Council (NC).

There have been some concerns expressed in recent years as to whether the National Board and NC are organized and functioning in a way that provides the best quality of governance for BCA as it moves into the 21st century. The BCA Governance Committee will take on specific assignments to review compo-nents of the BCA governance structure and determine if the current structures are well-aligned with their purposes. If warranted, the committee will make recommendations for improvement or restructure.

For a first assignment, Pres. Stambul has asked the committee to consider the size, composition, opera-tion, and purposes of the National Board, as laid out in Article VII of the BCA Bylaws.

The committee consists of nine members plus two ministers appointed by BCA’s new Ministers Association Chair, Rev. Patricia Usuki. All involved are individuals with considerable experience in BCA governance at local, district, and national levels.

The members and ex officio advisers to the com-mittee are as follows: Dr. Gordon Bermant, Chair and past BCA President; Dianne Kujubu Belli, past BCA

Social Welfare Committee Chair and past Southern District Chair; Jeff Folick, member of the BCA En-dowment Foundation; Glenn Inanaga, BCA Bylaws Chair; Gary Mukai, past BCA Vice President and past Central Cal. District President; Tom Nishikawa, BCA Parliamentarian;

Everett Watada, past BCA President; Rev. Ron Miyamura, Eastern District Ministers Association Chair; and Rev. Gerald Sakamoto, San Jose Buddhist Church Betsuin. Rev. Jerry Hirano, Executive Assis-tant to the Bishop; Rick Stambul, BCA President; and Dr. Kent Matsuda, BCA President-Elect will serve as ex officio members.

The second new special committee is the BCA Strategic and Financial Planning Committee (SFP Com), which was created by the 2018 National Council. Its stated purpose is to review and make recommendations regarding short- and long-term solutions to retire the debt owed for the Jodo Shinshu Center (JSC) and to consider issues regarding our BCA facilities.

The committee, which consists of 14 members, has been selected and, to move the business of the committee forward, the first meeting was scheduled for Saturday, March 31 at the JSC from 11am to 6pm.

The committee presently consists of the follow-ing representatives: Rev. Kodo Umezu, BCA Bishop; Dr. Kent Matsuda, BCA President-Elect, SFP Com.

Chair and Bay District; Rev. Patricia Usuki, Chair of the BCA Ministers Association; Rev. Dr. David Mat-sumoto, Institute of Buddhist Studies; Charles Ozaki, BCA Endowment Foundation; Mick Kubota, BCA; Steve Mukai, Central Cal. District; Jane Blechman, Eastern District; Joni Sakaguchi, Mountain States District; Ron Kawahata, Northern Cal. District; Tyler Moriguchi, Northwest District; Alan Endo, Southern Cal. District; Frank Del Gazio, Buddhist Church of San Francisco; and Rick Stambul, ex officio member.

By Kent Matsuda, Enmanji Buddhist Temple

The Buddhist Churches of America (BCA) Ministers Association and Na-tional Council Meetings took place in Sacramento from February 21–24, 2018, hosted by the Northern California Dis-trict.

Rev. Umezu, BCA Bishop, an-nounced that His Eminence Monshu Kojun Ohtani will be visiting BCA in the fall of 2019. He is scheduled to partici-pate in the 50th anniversary celebration of the Los Angeles Hompa Hongwanji Buddhist Temple’s relocation to its cur-rent site.

Rev. Jerry Hirano, Chair of the BCA Ministers Association, informed the council delegates that he will be the new co-director of the Center for Buddhist Education (CBE) due to Rev. Kiyonobu Kuwahara’s assignment as supervis-ing minister of the Berkeley Buddhist Temple.

Gayle Noguchi was introduced as the new BCA Administrative Officer. She started working at headquarters on October 16, 2017. Madeline Kubo was introduced as our new BCA Bookstore Manager. (See page 2.)

Jeff Matsuoka, BCA Treasurer, told the delegates that about $115,000 was raised in the past year for the Dana Fund. This will help BCA meet its financial obligations. The BCA budget was passed and the anticipated per member dues are $138.78.

Rev. David Matsumoto, Provost of the Institute of Buddhist Studies (IBS) announced that the State of California has approved IBS’s request to increase its number of online courses. Also, due

to expenses associated with its move towards accreditation, IBS’s BCA budget allocation needed to be larger this com-ing year.

Revs. Marvin Harada and Jerry Hi-rano, co-directors of the CBE, informed the delegates that the Minister’s Assistant Program will be changing. There will now be three levels of ministry: Minis-ters’ Assistants (some of whom may be certified), Assistant Ministers (those who have Tokudo or Kyoshi ordination) and Kaikyoshi Ministers. A document outlin-ing these changes will be available soon. Also, because the Youth Advocacy Com-mittee has been discontinued, the CBE is organizing the Summer Youth Retreat.

The National Council discussed the

recommendation by the BCA National Board to sell the BCA headquarters building in San Francisco so that funds could be used to pay the debt owed to the BCA Endowment Foundation (BCAEF), renovate the Jodo Shinshu Center to accommodate employees currently at headquarters, and proceed with some deferred maintenance at the Bishop’s residence. The National Council voted against the proposal and instead asked the BCA to form a committee to find a solution to the debt owed by the BCA to the BCAEF and to determine how to best utilize the BCA properties. The committee will include representatives from the Bishop’s Office, the BCA Min-isters’ Association, the IBS, the BCAEF,

the Buddhist Church of San Francisco, each of the eight district councils, and the BCA.

Rick Stambul, BCA President-Elect, and the Archives and Historic Preserva-tion Committee announced that the BCA Archives currently held at the Japanese American National Museum in Los Angeles will be transferred to the University of California, Los Angeles at a cost savings to the BCA.

The National Council delegates voted in three new Directors-at-Large. They are Arleen Miya (Gardena Buddhist Church), Erick Ishii (Ekoji Buddhist Temple), and Bradley Menda (Berkeley Buddhist Temple).

Recently retired BCA Minister Emeritus, Rev. Zuikei Taniguchi was the speaker for the Eitaikyo Service. At the conclusion of the service, the new officers of the Ministers Association and the BCA Executive Committee were in-stalled. Rev. Patricia Usuki will serve as Ministers Association Chair. The other officers are Rev. Jerry Hirano (First Vice-President), Rev. Ken Fujimoto (Second Vice-President), Rev. Kurt Rye and Rev. Kazuaki Nakata (Recording Secretar-ies), Rev. Ron Kobata (Treasurer), Rev. Katsuya Kusunoki, Rev. Kakei Nakagawa and Rev. Ron Miyamura (At-Large Members).

The new BCA Executive Committee officers are Rick Stambul (President), Kent Matsuda (President-Elect), Terri Omori and Steve Terusaki (Vice-Pres-idents), Nancy Okada (Secretary), and Jeffery Matsuoka (Treasurer).

The next BCA Ministers Association and National Council Meetings will be held March 6–10, 2019 at the Renais-sance Hotel in Phoenix, Arizona. The theme will be “Major League Buddhism.”

VOLUME 40 • ISSUE 4 APRIL 2018

A lighter moment among National Council Meeting delegates during the business session.

2018 BCA National Council Meeting Notes

News Flash: New BCA Special Committees

The new BCA Ministers Association Cabinet was installed during the Eitaikyo Service on Sunday, February 25. (Left to right): Rev. Kaz Nakata; Rev. Jerry Hirano; Rev. Katsuya Kusunoki; Rev. Ronald Kobata; Rev. Patricia Usuki, Chair; Rev. Kodo Umezu, BCA Bishop; Rev. Ken Fujimoto; Rev. Kurt Rye; Rev. Ronald Miyamura; and Rev. Kakei Nakagawa (not pictured). Rev. Diana Thompson (also not pictured) has since been assigned to take Rev. Hirano’s place.

PAGE 2 WHEEL OF DHARMA APRIL 2018

The above is the final poem found in the collection titled Shozomatsu Wasan. This poem is notable because it follows the jinen houni sho. The jinen houni sho, or “on things as they are,” talks of the natural working of Amida’s Vow and expresses Shinran Shonin’s joy of realizing how the Vow has worked in his life. Following the jinen houni sho are two poems that

express his lament over his personal limitations. This last poem describes how he is even able to feel pride.

In becoming a teacher, it is a huge mistake to claim that you do not know the difference between this or that, or that you do not know the difference between right and wrong. It is also detrimental to say that you are someone who is so selfish that you cannot do something for others. Despite this, even after express-ing his joy at the natural working of the Vow, Shinran Shonin ends his collection of poems with this image.

The Vow that Shinran Shonin is referring to is the Primal Vow. The Primal Vow states that unless all are saved, Amida Buddha will give up Enlightenment. But, is it worth risking everything on a person who cannot feel empathy? Is a person who feels pride at not caring for others worth saving? Shinran Shonin would find in the Primal Vow the complete affirmation

of his existence. It is this affirmation that gave him the courage to fully look at himself. It also gave him the freedom from having to judge others.

Life is not easy. Shakyamuni Buddha explained this from the very beginning. Because we lack wisdom we find ourselves mak-ing all sorts of mistakes. We discover that we can hurt others even when our intent was to help.

Experiencing prejudice is never easy. However, the experi-ences of the Lesbian, Gay, Bi-sexual, Transgender, and Queer (LGBTQ) community has been especially hard. Making the temple a safe place for this community will not necessarily be easy, partially because of what Shinran Shonin expresses in his wasan. If, for example, Shinran Shonin cannot tell the difference between this and that or between right and wrong, how capable can we be?

Recently, because of how free we as a society seem to have become in expressing our anger and hatred, I tried to allay the fear of a LGBTQ friend of mine. I said, “we will survive.” Unfor-tunately, people have been killed just for belonging to this com-munity. Because of this, what does it mean to “survive”? How many sacrifices have to be made? I was not considering this when I made my comment. Although I was trying to reassure, what I did was ignore the circumstances surrounding my friend. Instead, what would have been helpful and supportive was a recognition or affirmation of their situation and pain. I should not have hid-den my hurt and discomfort behind words of assurance.

Seeing my callousness helped me to understand how much bigger the Primal Vow is than what I originally thought. I origi-nally saw the Primal Vow as just assuring, but it is also affirming. It is a Vow that helps us to understand that the Buddha sees and understands our suffering; the Buddha recognizes that we are sometimes made to feel that our lives don’t matter. It does not just assure, it also affirms our existence. Its affirmation is so complete that it helped Shinran Shonin to write his final poem. The Vow of the Buddha urges us to look carefully at our lives. It is a life that the Buddha is willing to exchange Buddhahood for. It is a Vow that helps us to see that we can be so much more than just fear and hate.

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Editor: Rev. Kodo Umezu, BishopEditor, Japanese Section:

Rev. Ryuta FurumotoManaging Editor:

Brian Kensho NagataSection Editors: Yumi Hatta,

Michael EndoCopy Editor: Edythe Vassall

Print Production: Jeffrey Kimoto

Like the Buddhist Churches of America

I have a big family. The backyard of the Bishop’s residence is often visited by cottontail rabbits, jackrabbits, quails, crows, squir-rels, and deer, who live peacefully. One day, I went out to throw out the garbage. I raised the cover of the trash bin. I saw something staring at me. We made eye contact, and at the same time, I heard a screeching sound from it. I literally jumped.

It was a raccoon. My trash bin was his (or her) dining hall. This was one of my family members that I didn’t know until then. I never saw him before because raccoons are nocturnal animals. They sleep during the day and move around at night. I felt closeness to him. I don’t like him to get into our trash bin, so now I leave leftover food for him at the corner of my backyard. It is gone in the morning.

We are not raccoons, but I realized that we are nocturnal beings

and we do not know it. We think we know how things are. However, we live in a world of darkness. In the world of darkness, we feel loneliness, fear, and anxiety.

Shinran Shonin described this in some of his writings (in Col-lected Works of Shinran):

The light dispels the darkness of ignorance;Thus Amida is called “Buddha of the Light of Wisdom.” (p.327)

Amida, full of compassion for those lost in the great night of ignorance, Appeared in the land of peace. (p.349)

Amida, full of compassion for foolish beings of the five defilements, Took the form of Shakyamuni BuddhaAnd appeared in Gaya. (p.349)

(Note: In Shinran Shonin’s day, Gaya—the place where Shakya-muni attained enlightenment—was sometimes confused with Kap-ilavastu, his birthplace.)

We are very grateful that Amida Buddha appeared in this world as Shakyamuni Buddha to bring the Light of Wisdom, so that we can see our foolish and ignorant nature. Let us celebrate Hanamat-suri—the birth of the Baby Buddha—this month at our temples and churches.

Affirmed by the Primal VowBy Rev. John Iwohara, Gardena Buddhist Church

Knowing not between this and that, nor understanding between right and wrong Is this body Not even slightly having (the heart of ) nurturance or pity I still desire the distinction of teacher of men —Shinran Shonin

BCA Bishop, Rev. Kodo Umezu (left) certified Eric Kerkove of Spokane Buddhist Temple as a Minister’s Assistant at the closing service of the 71st Northwest District Buddhist Convention on February 18, 2018. Photo by Paul Vielle.

In the Bishop’s Garden By Rev. Kodo Umezu, BCA Bishop

After many meetings and discussions, the Board of the Cleveland Buddhist Temple (CBT) has announced plans to sell its property in Euclid, Ohio.

The Temple organization will continue to serve the Cleveland Buddhist communi-ty, and has begun searching for a sustainable site to continue holding its services and activi-ties. It will hold services at the Cleveland Buddhist Temple until a transition plan is in place.

The temple was originally founded in 1945 by Buddhist Churches of America (BCA) members who had relocated to the area from the World War II American concentration camps.

Initial services were held at the First Unitarian Church, and Rev. Seijo Onoyama was the first resident minister. Within seven years of its founding, the temple had 100 members. The CBT purchased its first build-

ing in the Hough neighbor-hood in 1955. That building was firebombed during the Hough riots in 1966, forcing the congregation to find a new home. Purchase of CBT’s cur-rent temple in May 1970 was

made possible by local dona-tions and support that poured in from BCA members from around the country.

Supervising minister Rev. Ronald Miyamura of the Midwest Buddhist Temple acknowledged that the decision to relocate was difficult, but reminded the members that “all things are impermanent.” The CBT Board made the hard decision to sell the temple property and move to ensure that they will be able to share the Buddha-Dharma for years to come.

For more information about the Cleveland Buddhist Temple, please email the temple at office@clevelandbud-dhisttemple.com.

Cleveland Sangha to Sell Temple

APRIL 2018 WHEEL OF DHARMA PAGE 3

By Rick Stambul, BCA President

My name is Rick Stambul and I have been serving as your Buddhist Churches of America (BCA) President since Febru-ary when I was installed at the National Council Meeting in Sacramento, California.

This is only the second time in BCA’s 120-year history that a Caucasian member has been called to serve. For me, this brings with it great re-sponsibilities: to preserve and nourish our connections with Jodo Shinshu, to be mindful of the vision of our Bishop, Rev. Kodo Umezu, to honor all our BCA ministers, to celebrate

and treasure our traditions and history, to protect the financial security of our BCA assets for ourselves and for future gen-erations, to honor the memory of those who brought our Shin teachings to American shores at great personal sacrifice, and to be responsive and sensitive to the concerns of all our mem-bers and all human beings.

It is with humility that I assume the weight of such obligations to continue the sometimes-difficult path oth-ers have managed to walk so gracefully in the last century. I am grateful for this moment in my life’s journey. I humbly ask each of you for both your support and your goodwill in the years ahead.

Our temples and churches face an existential crisis in this new century. For more than 60 years we have witnessed a con-tinuing and seemingly irrevers-ible decline in membership; aging temple sanghas; children not returning to rejoin their temples; a continuing decline in the number of Shin ministers

available to serve the dharma and to teach us; the importance of recognizing the difficulty our ministers face every day in carrying our teachings forward while they and their families may suffer the economic reali-ties of a path in the ministry. How can we best address these urgent issues?

When I first joined West Los Angeles Buddhist Temple in 1985 I was surrounded in Southern California by dedicated ministers and by issei* and nisei** members who brought a vibrant and ex-hilarating religious spirit that infected all of us. I became a member of “The Bullet Train,” also known as “The Flying Dancers.” We danced at Obon Odori carnivals every summer at different BCA temples. We were a group of about 10 young Buddhists full of our-selves and our egos, dancing with abandon at double speed. We may not have known it then but in hindsight, I think we danced not only to honor the memory of our ancestors but also to experience the sheer joy of dancing in unison, in sync with each other as though we were one human being. It reminds me of chanting

Shoshinge together with a large group because it sounds like one person chanting with the strength of a thousand.

In the past, our BCA temples were dynamic in their response to the spiritual and physical needs of its members. To paraphrase Rev. Dr. David Matsumoto of the Institute of Buddhist Studies, I wonder whether, in growing up, BCA and its temples have also grown a little old and a bit tired. I wonder whether we haven’t grown a little too inwardly-ori-ented. I also wonder whether we wouldn’t all benefit from being infected by a renewed religious spirit.

For many of us, the chal-lenges our temples face, as well as the hatred we hear more and more in our country today, spawn fear and anxiety that intrudes into our daily lives. This fear can negatively affect our plans and create difficulties in our closest relationships. Perhaps it may be helpful, par-ticularly at this time, to renew and energize our links with our Shin Buddhist teachings, and with our friends. We have so much to offer each other in searching together for peace of mind, for security, and most

importantly, for the Dharma. It seems to me that we can find renewed purpose and strength in our lives as one united BCA Sangha far more success-fully than we can as individual temples and churches. Let us make this the year to begin that renewal.

Let us also recognize that the future lies with a new generation of Shin Buddhists. It rests not with my generation but in the hearts and minds of our youngest members. Let the sound of the kansho ring out from this time and place to call all of us together filled with a renewed vigor, leaning outward with kindness and in the spirit of Namo Amida Butsu. Let this clarion call especially be heard by our youngest members. The innovative use of new tech-nologies to spread the dharma is the future. I ask you to join in this noble quest. We need your excitement, your new ideas, your zest for life. Now is the time! Together, we can move a mountain…one stone at a time.

*issei: immigrants from Japan

**nisei: children of immi-grants from Japan

President’s Message:

Renewal

By Rev. Kenji Akahoshi,

Buddhist Temple of San Diego

The popularity of Buddhism and Buddhist

practices is evident in magazines, books, and popular culture. And yet, the attendance and membership at BCA temples are decreasing. Why haven’t our children and friends been attracted to the recognized benefits of a Bud-dhist lifestyle? Perhaps we may need to provide a guided process that was not necessary in Japan, since the Nembutsu experience is unfamiliar in America.

My grandson reminds me that every skill we have was begun from a process of the basic fundamentals. Think about how we learned to read, write, cook,

or play an instrument or sport. The awkward beginning steps were repeated until they became natural. We may have protested the tedious middle steps of detail and refinement. But with an aspi-ration to enjoy that skill, we reached a level that provided immense joy in our individual expression of that skill. We may not have reached the height of a Julia Childs or Stephan Curry, but the activity afforded great pleasure for us. And so it is with living a life of Nem-butsu.

The issei and nisei shared the experi-ence of the Nembutsu with the examples of their lives. This special transmission has been lost as the current American culture does not reflect these values. Therefore, provisional beginning steps may be helpful. Shinran has alerted us ordinary people that no amount of self-effort can achieve spiritual awakening. The experience of Nembutsu is received from the Other. Our human birth has

been received from another. Our life is the result of the efforts of countless oth-ers. The causes and conditions of Light and Life can be considered as gifts of the Compassion of Amida. Namo Amida Butsu is a response to an awakening of these gifts and the joy of life.

For those who are new to the Shin Buddhist life, “thank you” can be the first step to this life of gratitude. To integrate this attitude into a daily habit, we recommend finding something new each day to say “thank you” for. A light switch, clean water, and stoplights are some of the many things we may take for granted. This simple act begins to reveal the many aspects of life that support us. Acknowledging what we have balances our ego-centric desire for things that we don’t have. This shift in our perspective is the cross-wise leap that Shinran suggests in his writings.

As the habit of gratitude becomes a daily occurrence, the next step is to

interchange “thank you” with “Na Man Da Bu.” “Thank you” can be a means of receiving or hearing the Nembutsu. For those who do not have the benefit of a Shin Buddhist environment, “thank you” eliminates the mistaken belief that the Nembutsu is a form of prayer. In my 20 years of presenting discussions and workshops, newcomers to Buddhism report that “thank you” is a useful first step in relating the unfamiliar term “Namo Amida Butsu” to a personal experience.

The Shin pioneers had lives less fortunate in economic and social status. Yet their lives were rich in relationships and spiritual values. We may find that by expanding our world of apprecia-tion, the joys of life increase. Like many other aspects of our lives, the initial conscious steps of gratitude can lead to our deepest experience of Namo Amida Butsu. “Thank you” becomes the open-ing gate of the Nembutsu journey.

Gratitude: The Opening Gate of Nembutsu

On March 2, 3, and 4, 2018, the third in a series of ten Tannishō* Commentary Workshops was held at the Jōdo Shinshū Center in Berkeley, co-sponsored by the University of California, Berkeley Center for Japanese Studies; the Insti-tute of Buddhist Studies (IBS); Ryukoku University; and Otani University with support from the Buddhist Churches of America Center for Buddhist Education and Bukkyo Dendo Kyokai America.

The initial incentive for these workshops was inspired by a book which Professor Mark Blum was shown at Ōtani University in Kyoto four years ago. The book was written by Nishida Shin’in, a former teacher at the Takakura Gakuryō seminary for Higashi

Honganji. That book pre-sented a study of Edo-period commentaries on the Tannishō. Dr. Blum was amazed to see this because he had been told that it was Rennyo’s feeling that the Tannishō should not be put into general circulation because its teachings were too radical. However, the appear-ance of Nishida’s book showed Dr. Blum that there were Tannishō commentaries being published as early as the 1680s.

A cooperative workshop project between UC Berke-ley, Ryūkoku and Ōtani universities and the IBS was established for the purpose of studying these Edo-period and modern Tannisho essays, with a workshop held every spring in Berkeley and in Kyoto at one of the two universities in the

summer. There are now four separate study groups within the Workshop, comprised

of graduate students, profes-sors, and ministers, each one carefully reading through the

different commentaries and translating the important sec-tions.

Papers are prepared and read out by graduate students from the involved institutions. The texts are all in Classical Japanese with the discussions in English as this helps advance the English- speaking ability of the Japanese participants and the Japanese-reading ability of the American participants.

At the conclusion of the workshop project, a publication will compile the discussions, translations, and findings of the working groups providing new dimensions in understand-ing the Tannishō.

*Tannishō: This book’s title is translated as A Record of La-ment in Divergences.

New Revelations in Deciphering the Tannishō

The third session of the Tannishō Commentary Workshop, organized by Dr. Mark Blum (seated, center), met in March 2018. Photo by Yoko Takigami.

PAGE 4 WHEEL OF DHARMA APRIL 2018

BCA Education News & Highlights - Live a Real Life!

acknowledged as two sides of the same coin. They can’t be separated. Even if Ionly sit zazen and focus entirely on my faith from within, I still entrust myself tothe posture of the Buddha. Similarly, following a teacher, studying scriptures, andconnecting with a sangha, can all be seen as forms of tariki. In fact, in Zen cere-monies such as Fusatsu and Jukai, the term Namu is repeatedly recited to explicitlyexpress our reliance on the Three Treasures for realizing The Way.

Personally, I have a strong sense that Amida Buddha wishes to express theWestern Paradise in the world we live in, but it is up to us to prepare the groundfor him. One of my major efforts in the last fifteen years has been to help makeZen River so beautiful that it welcomes all the Buddhas and bodhisattvas. Themore the temple can be seen as the Western Paradise manifested, the more Ami-da’s light can shine through every little detail. Of course, the entire universe is al-ready the Western Paradise, but to really experience that for oneself is not easy. Soit is wise to start small, by practicing together, cleaning the zendo, organizing thezabutons, setting up an altar, arranging fresh flowers, and learning to make elegantbows. In these ways we create an environment that continuously reminds us ofpractice, making it easier to attain realization. We may be quicker to surrender if itis to something beautiful. At some point, of course, we can extend this beautifuland inspiring environment to wherever we happen to live. I fondly remember theold days when I cleared out the attic of my house, transformed it into a zendo, andinvited friends to sit with me.

Apparently, transformation works both ways: as we change, the environmentchanges – and vice versa. When Van Gogh moved to the South of France, he ob-viously went through a major shift. But it seems as if his subject matter -- people,trees, fields, clouds -- did as well; they look so refreshed in his paintings! Even thegrass vibrates, happy to be seen and recognized in its full potential. And, to mysurprise, since the day I saw that grass jumping off the canvas so jubilantly, thesimple lawn outside my house started to look different as well. Or, had somethingdeep inside of me turned around?

I think that it can work the same way around a Zen teacher. While I was liv-ing with Genpo Roshi, it did not always feel that he was teaching as such. Heseemed, rather, to create a situation in which each member of the communitycould find their own role; and it was obvious that we, in turn, affected him and hisfunctioning. As another example, when we established Zen River, the buildingseemed to welcome us in, as if it was aching for a new function. So, we cleanedand got to work renovating the rooms, the kitchen, the hallways, the toilets andshowers, the attic and basement, and of course the extensive garden. We foundnew ways of using the various parts of the property. Yet it always felt as if thebuilding itself was telling us what to do; it’s really been a great teacher from thevery beginning. Now, after fifteen years, every square inch has been examined andgiven a specific role in our practice program; and it has become obvious that we,too, have been transformed in the process. Zen River started with a strong littleteam, but we didn’t necessarily plan everything beforehand. Over time, surprisingtalents surfaced in different sangha members: some were happy to work in theoffice, others in the kitchen, the maintenance and electric departments, the sewingroom or the garden. This development continues organically; it is almost as if thevarious functions arise as new members join. We have faith in our project, but theproject also seems to have faith in us!

Perhaps we are living in a degenerate age; the news channels of today certain-ly paint a very dark picture. In response, we not only need to muster all the faithwe can find within, we may also need to muster all the faith we can find without inorder to discover our true functioning. After turning my own light inward duringmorning zazen, I am happy to start service and take refuge in all the buddhas andbodhisattvas.

____________________________________________________________

1 Call of the Infinite, the Way of Shin Buddhism, John Paraskevopoulos, Sofia Perennis,p. 45-46

2 The Zen Teaching of Bodhidharma, translated by Red Pine, North Point Press,p. 112-113

3 The Zen Teaching of Huang Po, translated by John Blofeld, Grove Press, p. 93

This is part two of a two-part article written by Tenkei Roshi, founder of the Zen RiverMonastery in the Netherlands. Tenkei Roshi and Rev. Jerry Hirano met over 20 years agoin Salt Lake City, and they have maintained a Dharma friendship ever since. In his article,Tenkei Roshi talks about jiriki (self-power) and tariki (Other-power) as they relate toZen practice and Jodo Shinshu. Part one appeared in the March 2018 issue of theWheel of Dharma.

Faith from Within and Without (part 2)

By Roshi Tenkei Coppins, Zen River Temple, Netherlands

The Sutra on the Buddha of Infinite Life tells the story of a king who, upon hear-ing the teachings of the Buddha of his time, renounced his throne and became amonk named ‘Dharmakara’. As an aspiring bodhisattva he made forty-eight vows,which he pursued arduously over many lifetimes. Eventually he became a Buddhacalled ‘Amida’. The most striking of his vows is the eighteenth, known as the‘primal’ vow:

If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerelyand joyfully entrust themselves to me, desire to be born in my land and call my Name even tentimes, should not be born there, may I not attain perfect Enlightenment. Excluded, however, arethose who commit the five grave offenses and abuse the right dharma.1

So whoever has faith in Amida Buddha and recites, “Namu Amida Butsu”, willbe welcomed into his Western Paradise – where it is apparently much easier toattain enlightenment than in the sinful saha world where ordinary mortals like youand I reside. Many devotees believe, however, that Amida Buddha’s paradise islocated light years away and can only be entered after one has passed away. But inthe Breakthrough Sermon, Bodhidharma, who is considered to be the founder of theZen school, claims that there is no reason to wait. According to him, the practiceof invoking Amida Buddha’s name can have the very same effect as the practice ofintrospection –- which he repeatedly recommends in this sermon. He even states:

If you can simply concentrate your mind’s inner light, and behold its outer illumination,you’ll dispel the three poisons and drive away the six thieves once and for all. And without effortyou’ll gain possession of an infinite number of virtues, perfections, and doors to the truth. Seeingthrough the mundane and witnessing the sublime is less than an eye-blink away. Realization isnow.2

This view implies that the Western Paradise is right here, right now, so wecan enter it any time. Bodhidharma emphasizes, however, that there is a vast dif-ference between blindly reciting Amida Buddha’s name and really invoking him.

As you may know, Namu can be translated in different ways. It is a Sanskritterm that is phonetically represented by two Chinese characters, and is usuallytranslated as: to take refuge in, to be intimate with, or to be one with. So, to in-voke is not simply a matter of reciting words; it is an invitation to do something,to radically entrust ourselves to Amida Buddha. The question is, then, what doesthat mean? We do not know what or who he is. We are asked to take a leap offaith and rely on something we don’t know. In the Zen tradition, too, we are urgedto surrender to the unknown, and some resistance or trepidation might come up.But if we really do submit, it is extremely liberating; isn’t it exactly the one weknow that gives us so much trouble? To paraphrase Dogen Zenji, when we reallyforget the self, we are enlightened by all things. It is not me who becomes enlight-ened, all things light up. The world starts to shine in its true colors. The ChineseT’ang master Huang Po speaks of experiencing all-pervading spotless beauty.3

We could say that Amida Buddha is a symbol for that beauty. He is the Bud-dha of Light, and he radiates through everything and everyone – whether you cansee it or not. The power of beauty is not to be underestimated. In order to realizethe Buddha Way and find our true function in life, we need not only inner inspira-tion, but also a stimulating environment. This is a real koan: do I find Buddha, ordoes Buddha find me? I suppose that it would be best if jiriki and tariki were

2018 BCA Educational EventsPrograms subject to change.

Events at the Jodo Shinshu Center unless otherwise noted.

April 5-7 ~ Spring Minister’s Assistant Program (MAP) Seminar. Talks include Tannishowith Rev. Dr. David Matsumoto; Seven Patriarchs: Vasubandhu with Rev. Kiyo Kuwahara, andChanting with Rev. Anan Hatanaka. Sponsored by BCA Center for Buddhist Education (CBE).

April 20 ~ International Ministerial Orientation Program (IMOP) begins. Rev. EtsukoMikame, Rev. Hibiki Murakami, and Rev. Noritaka Imada from Japan begin a three-month im-mersion training to experience Jodo Shinshu in the USA. Sponsored by the Hongwanji Office.

April 25-27 ~ Ministers’ Continuing Education (MCE) Seminar. Dr. Mark Blum onZendo and Shinran; Rev. Akinori Imai on his translation of Pure Land Thought as Mahayana Bud-dhism; and open discussion sessions. Sponsored by CBE.

April 27-29 ~ 2018 Federation Dharma School Teachers League (FDSTL) Conference:“Intersections” in Foster City, CA. Contact Carl Yanari at fdstl2018conference@gmail.com. Visitbuddhistchurchesofamerica.org and scroll down for flyer, program schedule, and registration form.

May 12 ~ Spring Japanese Dharma Gathering, 10 am-2 pm. $15 donation includes lunch.Dharma talks in Japanese will be given by the IMOP ministers (see April 20 above). To register,call Yumi Hatta at (415) 370-1477 or email jyhatta@bcahq.org. Sponsored by CBE.

SAVE THE DATE:

July 20-21 ~ Summer Pacific Seminar, “Shinran’s View of Enlightenment.”Keynote Speaker: Rev. Dr. Jérôme Ducor, Shingyoji Temple, Geneva, Switzerland. Additionalperspectives on Enlightenment from Zen, Theravada, and Tibetan Buddhist speakers (TBA).Online registration opens April 1. Co-sponsored by the Institute of Buddhist Studies and CBE.

BuddhistChurchesofAmerica.org E-mail: cbe@bcahq.org Phone: (510) 809-1460

APRIL 2018 WHEEL OF DHARMA PAGE 5

BCA Education News & Highlights - Live a Real Life!

Kyoto Girls High School StudentsVisit OCBC

By Ashley RobinsonOrange County Buddhist Church Jr. YBA Publicity Chair

On February 11, 2018, Orange County Buddhist Church (OCBC) JuniorYoung Buddhist Association (Jr. YBA) members woke up bright and early tohost one of our largest events of the year: a social for students from KyotoGirls High School, a Hongwanji-related school. This year, a total of 67 girls,who we like to affectionately refer to as the Kyoto Girls, made a nice stop atOCBC during their senior graduation trip around California.

With unfurled signs and beaming smiles, we ran out to the front ofOCBC to greet the girls coming off of their tour buses. We arrived just intime, and exchanged many waves and hellos. In the morning, the Kyoto Girlstoured our facilities before attending Sunday Service and making a musicaloffering singing “Seiya” (“Splendor of an Evening Sky”). Then, the real fun began.

Jr. YBA members made a not-so-symmetrical tunnel from the Hondo tothe Social Hall, greeting all the girls with cheers, waves, and high-fives. Weplayed some icebreaker games. Our Daion Taiko group also put on a fantasticperformance. After eating a delicious lunch prepared by our Jr. YBA parents,our members performed a dance choreographed by our very own SydneyMatsubara. It seemed to be a hit with the Kyoto Girls, especially watchingboys and girls dance together! They responded with enthusiastic applause andlots of screaming. The day closed with many pictures and gift exchanges.

Despite the language barrier for many, both Jr. YBA members and Kyo-to Girls were able to bond and have an incredible experience. Again, with thesupport of our Jr. YBA and temple, it was a pleasure hosting the Kyoto Girlsand sharing this memorable event. We can’t wait to do it all again next year!OCBC Jr. YBA members are looking forward to traveling to Japan and visit-ing them in 2020 in Kyoto!

Hear the Dharma on

New English and Japanese presentations from ministers, scholars,lay leaders, and special guests speakers are uploaded regularly. Visit

YouTube.com and search “BCA Center for Buddhist Education Channel”to view any of the 96 video selections currently available.

Contact CBE at cbe@bcahq.org or (510) 809-1460

Dharma Fun: A coloring activity for kids of all ages April 8: Buddha’s Birthday - Hanamatsuri

Do you know why we pour sweet tea over the statue of the baby Buddha in the hanamido flower pavilion? Long ago in India, a royal princewas born on April 8. He was named Siddhartha Gautama. He was born in Lumbini’s Garden. When Siddhartha grew up he became the Buddha.Legend says that a warm, sweet rain fell from the sky to bathe baby Siddhartha. That is why we pour sweet tea on the statue of baby Buddha.

Illustration by Atsutaka Saito. From The Life of Buddha Picture Storybook, Published by Sunday School Department, Buddhist Churches of America, 1971.

Photo by Mike Nishida

2019 BCA CalendarPhoto Contest

In 2019, the World Buddhist Women’s Convention will be held in San Franciscoon August 30 to September 1. Shin followers from throughout the world will begathering under the theme “Live the Nembutsu” at the San Francisco MarriottMarquis Hotel.

Throughout the history of Shin Buddhism and the Buddhist Churches of America(BCA), our “obaachans” (grandmothers, mothers, aunts, sisters, daughters andfemale friends) have been the underlying foundations of our temples and responsi-ble for passing on the Nembutsu teaching to succeeding generations of followers.

What better way to honor this heritage and the World Buddhist Women’sConvention than by honoring all of the “obaachans” of our BCA temples.

The theme for the 2019 BCA Calendar is “Arigato Obaachan!” (Thank youGrandmother!). We are announcing a photo contest for photos to include in the2019 calendar. Contest participants are asked to submit photos of your BuddhistWomen’s Association (BWA) members (and “obaachans”) in scenes of their activ-ities, past and present, and representative of their hard work at your temple.Photo submission deadline is May 15, 2018.

Please note the following photo details:

a) ALL photos must be in landscape digital format of the highest resolution pos-sible (minimum 350 dpi @ 11″ X 8 ½″ ).

b) Collages (multiple photos) may be submitted as one calendar page BUT theymust be of the same highest resolution quality as individual photos and thecollages must come pre-positioned and camera-ready when submitted.

c) Please limit your submissions to one calendar page per person.

d) Send photos to: Judy Kono: jkono@bcahq.org and include your name andtemple affiliation.

e) The June 2018 BCA National Board will cast their votes and the winning 12photos will be in the 2019 BCA Calendar.

f) All submissions become the property of the Buddhist Churches of America.

BCA Calendar Committee: Michael Endo and Judy Kono

PAGE 6 WHEEL OF DHARMA APRIL 2018

The 2018 BCA National Council Meeting schedule in-cluded a variety of memorable educational events presented by the Center for Buddhist Educa-tion (CBE).

On Thursday, February 22, the Institute of Buddhist Stud-ies (IBS) and CBE presented a symposium on “Religiosity and Social Consciousness in the Buddhist Churches of America.” Dr. Tetsuden Kashima, Profes-sor Emeritus at the University of Washington, gave an insightful keynote talk titled “Religios-ity in the Buddhist Churches of America: Crisis, Catastrophe, and Resilience.” In addition to sharing his decades of scholarship examining BCA’s history, Dr. Kashima shared personal remem-brances and appreciation of BCA ministers and members, based on his experience growing up as the son of a BCA minister, the late Rev. and Mrs. Tetsuro Kashima, and on being a past delegate to BCA national meetings. Dr. Scott Mitchell of IBS moderated a panel with additional present-ers, including IBS president, Rev. Dr. David Matsumoto, on “So-cial Consciousness in the BCA: A Shin Buddhist Perspective;” and BCA President Richard Stam-bul’s perspective on “BCA in the 21st Century.” Over 120 people attended this free, public event.

The next day, CBE continued the popular “Dharmathon” tradi-tion. National Council attendees enjoyed a range of Dharma reflec-tions from experienced ministers as well as emerging young sangha leaders from BCA’s Northern California District temples: Rev. Yukiko Motoyoshi (Buddhist Church of Stockton); Rev. Kurt Rye (Placer Buddhist Church); Rev. Tim Castle, Minister’s Assistant (Buddhist Church of Sacramento); Koichi Mizushima, Minister’s Assistant (Sacra-mento); and Marley Uyemura, Young Leaders of Tomorrow participant.

On Saturday afternoon, Rev. Katsuya Kusunoki, a Hongwanji liturgy specialist and Rinban at Seattle Buddhist Temple Betsuin, introduced the history of the Godensho, a magnificent ritual commemorating the life of Shinran Shonin. Accompa-nied by an exquisite pictorial scroll of Shinran’s life called the Goeden, the Godensho is part of all Hoonko observances in Jodo Shinshu Hongwanji-ha temples in Japan. Rev. Anan Hatanaka (BCA Hongwanji Office); Rev. Diana Thompson (Tri-State/Denver Buddhist Temple); and Rev. Sala Sekiya (Gardena Bud-dhist Church) chanted excerpts of the Godensho. A video on the history of the Godensho and Go-eden was shown, with an English translation read by Rev. Takashi Miyaji (Tacoma Buddhist Temple). Translation of the lit-urgy excerpts were read by Rev. Harry Bridge (Buddhist Church of Oakland). Rev. Kusunoki and

Rev. Kiyonobu Kuwahara (BCA Hongwanji Office and Berkeley Buddhist Temple) invited mem-bers to introduce the Godensho at local temples. Information can be found at http://web.mit.edu/stclair/www/horai/denne-index.htm

Later, the “Sharing Successes” session presented inspiring per-sonal stories on how temple lead-ers embarked on new projects or tackled old challenges with new approaches. Presenters included Darlene Bagshaw (Stockton);

Terri Omori (Vista Buddhist Temple); Rev. Yuki Sugahara (Oregon Buddhist Temple); and Alan Hoshino (Seattle). Their stories spoke to the potential of youths’ energy in raising funds for a specific BCA cause (the Koromo Fund for new ministers’ robes); mindful outreach to new and longtime sangha members through orientation sessions and Buddhist education programs; and the importance of linking Buddhist education programs with bold publicity plans to reach individuals beyond BCA temples. Rev. Sugahara’s descrip-tion of how the Oregon Buddhist Temple’s seminar series was attended by 60 to 80 newcomers each time astounded and encour-aged everyone.

Many of these presentations will soon be available online. Visit YouTube.com and search the BCA Center for Buddhist Education Channel for updates.

BUTSU BUTSU…By Brian Kensho Nagata,

Managing Editor

“When you were born you were crying and everyone else was smiling. Live your life so at the end, you’re the one who is smiling and everyone else is crying.”

— Ralph Waldo Emerson

For this month’s BUTSU BUTSU, I would like to talk about a dear Dharma friend who, to me, was one of the wisest humans I ever knew. And most certainly, he was one of the most dedicated BCA members, whose devotion to our Sangha puts me to shame. For

years, he toiled away, day after day for the sake of the Bud-dhist Churches of America and the Buddha-Dharma, never expecting any respect or thanks. This month, I would like to offer some reflections on my dear friend Elson B. Snow, who returned to his beloved Pure Land on February 28.

I first met Elson over 40 years ago when he was single-handedly putting out this Wheel of Dharma for the BCA. He had been a print journeyman by trade, and to me, he was a wonderful relic from the heyday of San Francisco newspa-per unions. Elson loved devoting his time to preparing the Wheel each month. During his day, he would actually type, cut and paste up each page of the Wheel. I often got a laugh when articles would appear somewhat crooked and soiled with blots of ink and glue, but I knew each soil mark and crooked placement was a work of love by Elson’s worn and tired hands.

But what really amazed me about Elson was his self-taught knowledge about any and every aspect of Buddhism. He was like a walking encyclopedia; I don’t know how he could have learned and memorized so much on his own in one lifetime! Elson’s son Kenji told me that when a Soto Zen chaplain came to visit Elson in the hospital a few months ago, they had a wonderful discussion. And at the end of their meeting when the chaplain chanted a sutra for him, of course, Elson knew the sutra and chanted along.

I believe Elson first joined the BCA Sangha during the “Beatnik” heyday of the ’50s and early ’60s, along with other early day Caucasians who would go on to become well-known “American Buddhists.” But our Elson remained forever loyal to his Nembutsu heart.

I told Elson’s children Kenji and Tani after Elson’s passing that I can now envision a somewhat tired Amida Buddha, exhausted from having to answer all of Elson’s questions that he must be posing to the Buddha, and they agreed with me! I can only imagine how BIG a smile Elson must have on his face, finally becoming one with Amida Buddha! On behalf of all BCA members, thank you my dear friend! May your smile forever brighten our universe! Namo Amida Butsu…

A Symposium, Dharmathon, Godensho Chanting, & More!Presented by CBE and IBS at the 2018 National Council Meeting

Meet Madeline Kubo, our new Buddhist Churches of America Bookstore Manager! Under Madeline’s leadership, the BCA Bookstore continues to provide priority service to our BCA temples, ministers, and members, as well as the Institute of Buddhist Studies.

Madeline recently relocated to the Bay Area from South-ern California where she was a professor of Japanese at Santa Monica College. Madeline grew up attend-ing the Buddhist Church of Florin. She previously participated in the Young Buddhist International Cultural Study Exchange (YBICSE) Program and has attended Techno-Buddha conferences. Madeline is looking for-ward to becoming more connected with our BCA temples and members and helping to share the Nembutsu teachings.

The BCA Bookstore is located in the Jodo Shinshu Center at 2140 Durant Ave., Berkeley, CA 94704. Although the BCA Bookstore is closed to walk-in customers, the bookstore will be open for select hours during most on-site educational events. You may shop 24/7 by visiting our newly re-designed online store at bcabookstore.mybigcommerce.com. For assistance, contact Madeline at mkubo@bcahq.org or call the bookstore at 510-809-1435. Like us on Facebook.

BCA Bookstore’s New Manager

Madeline Kubo

Elson Snow

First photo: Presenters at the symposium and panel on “Religiosity and Social Consciousness in the Buddhist Churches of America” included (left to right) Rick Stambul, BCA President; Dr. Scott Mitchell, IBS Dean; Dr. Tetsuden Kashima, Professor Emeritus, University of Washington; and Rev. Dr. David Matsumoto, IBS President. Second: Staffing the BCA National Buddhist Committee on Scouting table were Richard Odagawa, Tara Mochizuki, Reiko Iwanaga, and Bobby Tanaka. Third: Presenting the Godensho ritual were Rev. Harry Bridge, Rev. Katsuya Kusunoki, Rev. Sala Sekiya, Rev. Diana Thompson, Rev. Takashi Miyaji, Rev. Kiyonobu Kuwahara, and Rev. Anan Hatanaka. Fourth: Marley Uyemura from the Los Angeles Hompa Hongwanji Buddhist Temple spoke at the Dharmathon. She also attended the Young Leaders of Tomorrow training workshop held in conjunction with the National Council Meeting. Photos by Cathy Fujimori and Steve Ogata.

CORRECTION: The first photo on the cover of the March issue pictures the Cabinet Mem-bers of BCA Executive Committee after their installation by Rev. Umezu. The Bishop and Ministers Association Chairperson are also part of the Executive Committee.

「救われ難いが故に」本

願寺オフィス勤務

畑中阿難

アメリカ来て、

およそ８か

月が経ちま

した。未だ、

慣れないこ

との連続で

すが、温か

く見守って

くださる方々

のお陰で、楽

しみながら日々

過ごすことができております。この場をお借りしてお礼申

しあげたいと思います。いつも、本当に有難うございます。

こちらに寄せていただいて感じますことは多々ございます

が、その中でも印象的なのは、こちらで出逢う方々、皆様

が本当にさまざまな心境・状況下の中、真剣にお念仏を学

び、心から慶んでらっしゃる姿です。そういった姿を拝見

しますと、同じ念仏者として、お恥ずかしいという気持ち

と同時に、ただ頭が下がるばかりです。

私事ではありますが、ここ２年で立て続けに父方と母方の

祖父母をお浄土に送りました。あまりのスピードに未だ、

自分が追い付けていないように感じます。父や母の後ろ姿

を見ながら、茫然とただ悲しい寂しいと思うばかりでござ

います。知識で理解していることと自分の心情とは必ずし

も一致しないということを知らされたことでした。

さて、まだ京都の宗務所にいたときの話です。普段あまり

手に取ることはないのですが、ふと手に取った冊子の内容

に本当に考えさせられました。それは２０１５年９月号の

「在家仏教」という小冊子の中「祈りのない宗教―浄土真

宗」市川幸佛先生の記事でした。全文をここで紹介するこ

とできませんが、後半部分の一部を抜粋して紹介したいと

思います。

そこには、真宗の法話集の本の中にある、あるご婦人の話

から展開された厳しい真実が語られていました。その話と

は、ご主人が癌を患い、お亡くなりになるまでの看病の話

でした。ご主人の突然の体調不調から入院し、医師より告

げられたのは「ご主人の余命が長くても半年、早ければ３

か月」という事実でした。ご婦人はこれまで共働きで、十

分にご主人のお世話をしてこなかったことを心の中で申し

訳なく思っていたそうです。そのことから、仕事を辞めて、

残された日を命がけで看病し見送ろうと決心したそうです。

その命がけの看病をしているある日、ご主人がお蕎麦を食

べたいと言われました。近所の老舗のお蕎麦屋さんで、二

人で以前よく食べに行っていたお蕎麦だそうです。ご主人

の余命を知っている奥さんは、喜んでもらえることなら何

でもするつもりでいますので、蕎麦を注文し、病院まで運

んできます。自分は旦那さんが食べない病院食を食べるつ

もりで、一食分だけ注文しました。ご主人は昔よく食べた

お蕎麦を一緒に食べたかったのでしょう。奥さんに尋ねま

す「あれ、お前の分はないのか？」奥さんは「まぁ、いい

じゃないの。私は病院食をもらうわ」ご主人は「そうか」

とお蕎麦を食べ始めます。ちょうどあと三分の一ほど残っ

ているところで箸を置いて「やっぱりひと口でも食べない

か？」と奥さんに尋ねます。奥さんは「いいの、あなたの

ためにとったのよ」と言います。するとご主人はもう一度

「昔とまったく変わらず、おいしいから、食べてごらんよ」

と勧めます。奥さんは「いいのよ」と断ります。三度ほど

そういったやり取りがあったそうですが、結局食べなかっ

たそうです。病室の洗い場で残飯を片付けて振り向くと、

自分の後姿を一部始終見ていたご主人と目が合い、なんと

なく寂しそうに見えたそうです。しかし、命がけの看病に

一齣なので、すぐ忘れてしまいました。

ご主人は医師の見立て通り、半年を前にお亡くなりになっ

たそうです。葬式を勤め、満中陰が来る少し前、奥さんは

何か引っかかるものがあったそうです。それはあの時の蕎

麦のことでした。手記にはこうあったそうです。

―あの時の主人が、あれほど「ひと口でも食べてごらん」

と言ったのに、なぜ自分は最後まで食べなかったのだろう

か。自分は表向きはあなたが喜んでくれさえすればと言っ

て、主人のためにというのを食べない理由にしていました。

ところがその後、自分の心を考えてみて、あの時なぜ食べ

なかったのかというと、それは主人のためではなかった。

私は食べないのではなくて、食べられなかったのです。先

生から身体中が癌に冒されていると聞かされている主人が

口につけた器や箸を使って、蕎麦を食べることを汚いと感

じていたのです。もちろん癌がそのようなことで移ること

はないと分かっているものの、それでも病人と同じものを

口にすることができなかったのです―

その時、私の命がけは誰のための命がけだったかのか、と

考えたといいます。主人のためとは言いながら、実際は自

分の罪滅ぼしのために、あの奥さんは会社を辞めてまでも

夫に尽くしたと思われるよう、やれるだけのことはやって

あげたと、自分で満足を得たくてやった命がけだったので

はないか。

私はこの奥さんを責めることはできません。「食べてごら

ん」と言われて残りの蕎麦を食べるくらいならできるかも

しれません。でも、自分一人で死ぬのは怖いから一緒に死

んでくれと言われたらどうでしょうか。命がけの看病なの

だから死んだっていいはずです。でも誰もそこまではでき

ないでしょう。

一皮剥いたら、最後は自分がかわいくてならないというの

が私たちです。勝つか負けるか、生きるか死ぬか。命がけ

の際になったら、人のことなんか構っていられるか、私は

もう自分のことで精一杯なんだから、許してくれよと謝っ

てでも、自分を立てて生きていくしかないのが、人間の本

性ではないでしょうか。それが、この私の本当のすがたで

あると、浄土真宗ではいただきます。

といった内容でした。私はこの文章を読んで、本当に厳し

い人間観だと思いました。しかし同時にその本当の姿は、

まさに自分の姿であると、ゾッといたしました。親鸞聖人

のみ教えに出会った私たちは、本当の自分の姿を知られま

す。それは決して、他に誇れるようなものではなく、誠に

お恥ずかしい姿であります。しかし、その自分の姿を知っ

ているからこそ、この私を救いの目当てとしくださる阿弥

陀様を頼り、手本として、少しでもお心にかなう生き方を

目指していくことができるのではないでしょうか。

ご門主様はご親教「念仏者の生き方」の中で、次のように

お示しくださいました。

私たちはこの命を終える瞬間まで、我欲に執われた煩悩具

足の愚かな存在であり、仏さまのような執われのない完全

に清らかな行いはできません。しかし、それでも仏法を依

りどころとして生きていくことで、私たちは他者の喜びを

自らの喜びとし、他者の苦しみを自らの苦しみとするなど、

少しでも仏さまのお心にかなう生き方を目指し、精一杯努

力させていただく人間になるのです。

阿弥陀様にお聞かせいただき、決して消えることのない煩

悩と付き合い・向き合いながら、できる限り精一杯今生を

努めさせていただきたいと思います。

南無阿弥陀仏

ありがとうおばあちゃん募金

２０１９年８月31日から９月２日にかけてサンフランシ

スコで開催される世界仏教婦人会大会に向けて「ありがと

うおばあちゃん」と名付けられた募金活動がはじまってい

る。これは婦人会をサポートする募金で、世界大会運営の

ために必要な費用、約30万ドルを集めることを目標として

いる。「ありがとうおばあちゃん」とは、一世や二世の世

代の婦人会メンバーの方々が、お寺をサポートしてくださっ

たことへの恩送りの意味が込められている。恩送りは英語

ではペイイットフォワードと言い、受けた恩を、他の人へ

送って恩返しをする。過去の婦人会の方々が、約一〇〇年

前にお寺の建立や運営費のためのファンドレイジングをし

てくださったおかげで、今現在、私たちがお寺に集まり、

浄土真宗の念仏の教えを聞くことができる。その恩を先亡

の婦人会会員や祖母の世代に返す代わりに、世界婦人会大

会の成功のためにお布施をして恩送りをするとの思いで

「ありがとうおばあちゃん」とネーミングされた。おばあ

ちゃんだけでなく、母や叔母、育ての親、婦人会会員の方々

など、お寺や自分をお世話してくださった方々に感謝の気

持ちを表す募金となっている。（この募金にご協力してく

ださる方は所属寺院の開教使またはＢＣＡ本部にお問い合

わせください。また募金のための用紙は英語欄に掲載され

ていますのでそちらもご覧ください。）

法 輪 2018年4月号

Rev. Anan Hatanaka

２月９日から11日にかけて、21歳から39歳までの青年

を対象としたセミナー「テクノブッダカンファレンス」

が浄土真宗センターで開催された。

今回のテーマは「S

ympathy

and

Empathy

（思いやり

と共感）」でフローリン仏教会の柴田キャンディス開教

使が基調講演を行った。柴田師は一般的に考えられてい

る慈悲と浄土真宗で語られる阿弥陀仏の慈悲の違いを説

明した。参加者は「柴田師がお若くして母と死別された

ことが開教使となられるご縁となったお話に感動しまし

た。」と真剣に聞

きいった。基調講

演のほか、梅津総

長による基本的

な仏教の教えの

クラスや茶道、書

道など日本文化

の紹介、マインド

フルネスに関し

てのワークショッ

プなどが行われ、

若者の関心を集

めていた。初めて

参加したＩＢＳ

の生徒は「同世代

で仏教に興味の

ある人たちと出

会うことができ

てとても有意義

でした。仏教や生

活の問題点など

を話し合えて共

感しあえました。」

と学びを喜んだ。

ガーデナで

が執り行われる

２月にガーデナ仏

教会で合同の金婚

式が行われ、８組

の夫婦が表彰され

た。同仏教会では

15

年ほど前に金婚

式を行なったが、そ

の後行われていな

かったため、今回は

結婚後50

年以上の

夫婦を含めた式と

なった。庵原開教使

と

関

谷

開

教

使

は

「50

年という長い

間、ご夫婦として

共に過ごされるこ

とはたいへんあり

がたいことです。

このマイルストー

ンをお寺の皆でお

祝いすることがで

き、嬉しく思いま

す。これからもご

夫婦で共にお念仏

の教えを聞いてい

きましょう。」と言

葉を送った。

毎年恒例の龍谷・ＩＢＳレクチャーが浄土真宗センター

で３月13日と15日に行われ、雨の日にも関わらず多くの

参加があった。今年の講師は龍谷大学真宗学部の井上善

幸教授で、「親鸞思想の構造」について講義をした。第

一回目は「信心と念仏」、

第二回目は「悟りと救

い」についてスライド

を使用しながら説明。

受講者は「真宗のみ教

えの本管の部分のとこ

ろを、法然聖人の念仏

思想と明恵上人の菩提

心思想を踏まえて、親

鸞聖人が説かれた信心

と念仏の関係や、真宗

の悟りとは、また今こ

こでの救いとは何かに

ついて、わかりやすく

教えてくださいました。」

と理解を深めた。講義

内容の翻訳と通訳はオ

レンジ郡仏教会のワン

ドラ睦開教使が勤めた。

親鸞聖人が出家されました

養和元年（１１８

１年）、親鸞聖人

が９歳の春、桜が

咲くころに出家さ

れました。幼い聖

人は「明日ありと

思う心のあだ桜

夜半に嵐の吹かぬ

ものかは」の歌を

詠み出家の覚悟を

表現されたと言わ

れています。写真

は聖人が得度をさ

れたと伝わる京都

青連院の寝殿。

総長コラム

米国仏教団総長

梅津廣道

うち（総長宅）の裏庭には色々な動

物がファミリーで来て楽しんでいます。

うさぎ、カラス、鹿、りす、それにう

ずらなどが来て、楽しそうにしていま

す。また、それを見るのも私たち家族

の楽しみです。また、土の下では、モ

グラも来て庭を荒らし回っています。

皆んな私たちの家族です。

ある日の夜、家の外のゴミ箱にゴミを

捨てようとフタを開けたら、中にキラ

リと光る二つの目。それと目があって

しまいました。同時に、切り裂くよう

な声とも言えない音。びっくりしてし

まいました。それはタヌキでした。向

こうもびっくりしたようです。

うちのゴミ箱はタヌキの食堂だったの

です。私たちの知らない家族がそこに

もいたのです。それまでタヌキを見る

ことはありませんでした。それは、タ

ヌキは暗くなってから動き回る動物だ

からです。昼間は寝ていて、夜になる

と動き回るのです。その新しい家族の

一員であるタヌキが愛らしく思えるよ

うになり、ゴミ箱に入らなくてもいい

ように、いまでは庭の片隅に残り物を

おいておきます。すると朝には全部き

れいになくなっています。

私たちはタヌキではありませんが、タ

ヌキと同じように夜行性の動物です。

暗闇を暗闇とも知らず、真っ暗な闇の

中でウロウロしているのです。暗闇で

生活していると孤独になり、物事に恐

れを抱き、また心配が絶えることがあ

りません。また、恐れや心配がお互い

に不信感を抱かせ、喧嘩や争いが起こ

るのです。

親鸞聖人は次のような言葉で

阿弥陀仏と私たちのことを書

き述べておられます。

「阿弥陀仏は

無明の闇を破

るから

智慧光仏とよばれる

のです」

「阿弥陀仏は

無明の大夜を憐れみて

安養界に姿をあらわしたのです」

「阿弥陀仏は

五濁の愚かな凡人を哀

れんで

釈迦牟尼仏として

インドに

お生まれになったのです」

（『浄土和讃』部分意訳）

このように、阿弥陀仏は釈迦牟尼仏と

現れ、真実の智慧の光を持って、私た

ちの闇を破り、真実の世界へと導いて

くださるのです。四月は各地で釈迦牟

尼仏のお誕生をお祝いする『花まつり』

がおつとめされます。お参りして、お

祝いいたしましょう。

法 輪 2018年4月号

発行所米国仏教団

Buddhist Churches of America1710 Octavia Street

San Francisco, CA 94109電話(415)776-5600FAX(415)771-6293

Email:info@bcahq.orgforWOD:WODeditor@bcahq.org

2018年4月号

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