I am truly happy to have completed my ministerial training at the Honzan, the mother temple of our Higashi Honganji denomination in Kyoto, Japan. I received kaikyoshi certification, official recognition as a minister working abroad, and assignment to the North American District. After the training, I came back to Los Angeles and Bishop Akinori Imai officially assigned me to Los Angeles Higashi Honganji as a kaikyoshi.
This phase of kaikyoshi training took place over 6 weeks, and I had many opportunities to accumulate various experiences. Some of them directly related to a kaikyoshi’s responsibilities, and others did not seem to relate directly. Yet, there is no doubt that the experience I had made me reflect upon the meaning, difficulty, and importance of working as a kaikyoshi.
Among all of the experiences I had, one of the most memorable ones was the eight-day training at the ritual department. There were many things I experienced for the first and probably the last time in my life. For example, preparing for morning services in the Amida-do, and being allowed to go onto the naijin (altar) and attend Shinran Shonin’s Shotsuki Service were very special moments for me. I felt truly fortunate to have had these experiences because they made me aware that this place has given me an opportunity to encounter the teaching of Shinran Shonin. For me, this training period was a time to show my gratitude and appreciation toward Shinran Shonin and to others who have received the teachings and have felt the responsibility to transmit them to the next generation.
The ministers who serve at the Honzan instructed me on the proper manners and movements of a minister. They always instructed me as to why we do certain things in certain ways. When we walk to the altar, every single step and action shows how we think about the altar, Shinran Shonin, and Amida Buddha. In other words, if we are negligent in serving the altar, this would reveal our lack of respect for Shinran Shonin, Amida Buddha, and even for the teachings themselves. On the other hand, when we have genuine respect and gratitude, our manners and movements will naturally be proper. They also emphasized that all manners in our daily life should come out of consideration of others. Even our manner of walking is based on this—we try to walk as quietly as possible and near the walls of hallways so as not to disturb anyone working or resting in their room. Being instructed in this manner, I became so embarrassed because I realized how inconsiderate I had been of others. I am truly grateful that they were strict not just on what to do or what not to do, but on the meaning of proper etiquette as a minister.
During the training, I was also instructed in sutra chanting. I felt so fortunate because I received one-on-one training sessions. All of the ministers who taught me were experts in chanting. They let me try chanting by myself first, then listened carefully, and instantly found which part should be corrected. Sometimes it took a while for me to correct my chanting because I had gotten so used to my own ways. They were very patient and let me practice over and over until I finally caught the right tune or rhythm for my chanting.
During the training, I learned so much from so many ministers. What impressed me was that they were so serious and devoted to the services and rituals. Even though they do morning service every day, each service is special to them because every day is a once-in-a-lifetime experience. They truly enjoy their work because they know how precious the time they receive for each service is. Whenever they talked about their work at the Honzan, I was amazed to see their faces fill with joy. Their attitude toward services and rituals enabled me to rethink how I consider and conduct each service.
Moreover, there is one message I received from them that I will always remember. Although the times and places might have been different, surprisingly, all of the ministers who taught me said the same thing. The message I received was as follows:
We know Honzan's ways do not always work for all temples. Therefore, our intention is never to force you to do things the same way we do them here after you return to Los Angeles. Rather, we want to teach you the traditional way so you can continue to express the gratitude and respect that has been shown for hundreds of years. But the “traditional way” should not be viewed as “right” or “wrong.” It is the history of expression received from person to person. When you feel the need to change or abbreviate some forms of ritual or shogon (symbolic adornments of the altar), the effect it may have on others could make a huge difference if you do not know the history. If you do not know and understand the tradition, it is easy for you to change things for your convenience and make others believe your own way is true or right. We, as ministers, are the ones who are receiving the history right at this moment, and have a responsibility to transmit it to future generations. We hope what you learn here will become your base, and that you will create your own expressions of gratitude and respect depending on where you are.
Their words allowed me to change my image about rituals and shogon. Hearing this message, I realized that I had thought of them as strict and meticulous images only because I had seen them through my limited perspectives. I had not seen the history of people’s expression of reverence and gratitude in them at all. Reverence is caused by the spontaneous and exuberant rejoicing that happens when we realize that the teachings of the truth that Shinran Shonin encountered is also reaching us. Gratitude is a deep appreciation toward all causes and conditions that lead us to encounter the teachings. Needless to say, these feelings are beyond our expression. However, Reverend Shizuka Miyagi, an emeritus professor at Kyushu Otani Junior College, stated, “Inexpressible feelings would take some forms enabling us to be awakened to feelings beyond form through those forms. This is the essential meaning of shogon.” It is, therefore, through rituals and shogon that people have been able to express their indescribable feelings, not only with people of their time, but also with those in the future.
Moreover, as Shinran Shonin says, the true teachings “have neither color nor form, thus, the mind cannot grasp them and words cannot describe them.” Thus, it is only when we come to feel sincere feelings of reverence and gratitude, that we simultaneously are able to encounter the teachings of the truth. We are unable to access this truth through our intellect alone, but we can receive it through ritual forms and words. In this sense, it is possible to say that the working of all rituals and shogon are to give us ways to encounter the teachings and also to make us feel strong connections with all those who have received the teachings throughout history.
All of Shinran Shonin’s efforts were made to describe the indescribable truth in order to share what he has received. I believe this is also the work I should accept as a kaikyoshi. When I try to express what I receive, I need to describe something beyond words and concepts, and translate them into English. This process then is twice as difficult and is truly a challenge for me since English is not my first language. Yet, I believe that, through this process, I am given twice the opportunities to examine seriously how I listen to the teachings and what I really receive.
This is what I learned from the training sessions. I was able to see the history of people who, having encountered the teachings, found ways to express their joy and respect. And I know that all of the ministers whom I met allowed me to do this, because I saw it inside them. They truly understand what they have received through participating in rituals and shogon, and rejoice at being a part of the history. As a result, they cannot help but be serious about their work because they fully realize that it is their turn to hand the history down to others through their attitudes toward their work.
In the same way, it is now my responsibility to take the history and transmit it to the Sangha here in the United States. People will be able to see the meaning of rituals and shogon beyond their physical forms only if I am serious about my work. In other words, if they see rituals and shogon as being too strict or meticulous, it means I do not understand what rituals and shogon are. I am so grateful for the opportunity to train with and meet all of the dedicated ministers of the Honzan. They made me return to my starting point as a minister. They have given me the opportunity to reflect upon the difficulties, responsibilities, and the meaning of working as a minister in the United States.
I would like to take this opportunity to thank our president, Mr. Ron Sato, and all members of the Board of Directors for their tireless support. Also, I would like to express my deep appreciation to Rinban Noriaki Ito for his guidance and generosity.