Reverend’s Message
“All things are impermanent and imperfect.
The path to Enlightenment is the acceptance
Of imperfections.”
~Sen no Rikyu, Tea master. 16th Century
When we have tea at church, it is very informal. The cups used are identical to each other, having
the same color, shape, design and texture. That is probably why we all have a difficult time figuring
out which cup is ours. However, it is having the tea ready when we arrive and we become a Sangha.
Tea helps the church come alive and friendships are deepened. The essence of tea is very important
to us. Not only does it warm us on the cold mornings, but its principles bring about socialization,
relaxation and readies us to be present in the moment.
The formal tea ceremony originated in China and later was learned by tea masters in Japan. The
Chinese tea ceremony was very formal and only royalty and noble people participated in its lavish
affair. According to history, the tea ceremony was a rowdy time. There was food, dancers, frolic and
such. The cups were made of fine porcelain or precious metals, decorated with jade and
semi-precious stones. It was a tea “party” rather than a time of self-reflection.
A Japanese Zen monk by the name of Murata Juko (1423-1502) modified the tea ceremony. He
introduced the simple, rough wooden cup and clay utensils. It would be 100 years later a tea master,
Sen no Rikyu introduced the concept of wabi sabi to the royalty in his design of the teahouse. The
threshold of the teahouse was so low, that even the emperor would have to bow to enter. The samurai
had to leave all weaponry at the door. This was a reminder of the importance of humility and equality.
The tea house was surrounded by nature. It brought about solitude, serenity and a subdued
atmosphere. Tea ceremony was not limited to just the nobility, samurai or royalty, but to everyone and
it is at this moment that there was no class distinction. The only sound heard was the swishing of the
brush and the pouring of water. It was a time to truly hear, listen, see, touch, smell, taste and most
importantly to think or reflect.
The term wabi sabi (not wasabi) is derived from Buddhist teachings. An older definition of wabi
meant isolation away from society and sabi meant withered and degraded. It eventually evolved to
mean a subdue or simple state or fact of lasting only a short time (temporary). The teacup used was
generally rough in texture, asymmetrical, simple and modest in design and shape. The cup is
imperfect and teaches about ourselves. It is a reflection of our true self, imperfect being.
Wabi sabi teaches us impermanence. Everything changes and nothing remains the same.
Suffering that we cause others and that we bring upon ourselves. This term also reflects on emptiness
or the absence of self-nature. Wabi sabi is seeing the beauty in our imperfections and learning how
to accept them as they are. It is looking within to appreciate the life where it is now and to continue to
work on goals. We can try to strive for excellence, yet not to get caught up in perfection. We live the
life we make and appreciate its precious imperfections, that we can learn from.
We live a life of Nembutsu/Namu Amida Butsu in gratitude, thankfulness and appreciation for our
imperfections and learning from them. We share Nembutsu for the acceptance of “just as we are”,
even though we are filled with blind passions of greed, anger, ignorance and ego.
It is Namu Amida Butsu.
Gassho
Rev. Seijo Naomi Nakano
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