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April 2012
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
Contemplating Amida Buddha's Land of Utmost Bliss
With the Spring Ohigan observance last month, I am once again surprised at how quickly time flies.
Although we had heavy rain that day, many members came to the Temple. It was a heartwarming and
wonderful service embraced by the voice of the Nembutsu which echoed throughout the Hondo.
As you know, we conduct the Ohigan Service twice a year, once in Spring and again in Autumn. Unlike our
other major services, Ohigan did not originate in India or China. It was first established during the rich 1,400-
year history of Japanese Buddhism.
On the spring and autumnal equinox, the sun rises due east and sets due west. As the Japanese proverb
says, “Neither heat nor cold lasts beyond the equinox.” It is an important Japanese tradition to urge all
Buddhists to go to their local temples to hear the Buddha’s teaching especially on the equinox because of
its perfect weather.
When looking back over the past, I realize that our Temple’s predecessors, who emigrated over the
ocean from Japan more than 100 years ago, were able to overcome all difficulties of their harsh life with the
Nembutsu teaching as their spiritual support. Here they firmly rooted this unique Japanese Buddhist
tradition and it has been handed down to us today as part of the history of our temple. As I think about
their extraordinary efforts, I cannot help but rejoice that we are able to observe the Ohigan Service at the
Buddhist Temple of San Diego twice a year, every year. I am filled with the deepest feeling of respect and
gratitude for our predecessors’ sincere devotion to the Nembutsu teaching.
As you know, Higan means “the other shore” and refers to the world of enlightenment, the Pure Land. In
contrast, Shigan means “this shore” and refers to the world of delusion, the physical world we live in. Ohigan
is Japanese for the Sanskrit word paramita which refers to the transition from “this shore” to “the other
shore.” Therefore, Ohigan means that we all are urged to board the Amida Buddha’s great vessel that will
take us from this world of delusion to the world of enlightenment.
However, just as we need a boarding pass to ride a ship or a plane, we do need something very
important that will allow us to board this great vessel: that is the Nembutsu, Namo Amida Butsu. You might
think of the Nembutsu as a complimentary ticket to the Pure Land given to all living beings by Amida
Buddha. By the simple act of reciting the Nembutsu, we are welcomed aboard as passengers of this great
vessel to cross over to the Pure Land. We are able to take advantage of this precious way of achieving
enlightenment with a profound sense of security.
By the way, on January 28th of this year, I celebrated a big event which marks the tenth anniversary of
my coming to the United States. Ten years ago, my parents accompanied me to Narita Airport to see me
off. I still remember as if it were yesterday that day I left Japan for America full of dreams and ambition. The
moment I shook hands tightly with my parents with a profound feeling of both hope and anxiety for my
future has become one of my most unforgettable memories.
Now as I look back upon those days, I cannot help but realize that I was always embraced by the love
and affection of my parents. Although they are always solicitous of me, my parents knew before I left Japan
that my assignment was the Seabrook Buddhist Temple and they prepared for my life in America
accordingly. They packed my suitcases for me, filling them with clothes suitable for the East Coast climate,
many presents for the temple members whom I would associate with, as well as items anticipating various
kinds of situations. As I assumed that I could get anything that I needed after my arrival, each time they
added something to my suitcases, I complained about their weight.
But as a result of all that my parents did for me, I did not have any problems when I got to Seabrook. I
didn’t have to run out and buy a down jacket. The ministers and members seemed to really enjoy the gifts
from Japan. Only then did I realize that the great love and affection with which my parents sent me off was
represented by the weight of those suitcases. I still remember how ashamed I felt about my complaining.
Yet, to my embarrassment, no matter how grateful I am for their kindness and thoughtfulness, every time
I go back to Japan, I neglect to take nice gifts back to my parents. As soon as I get home, I make an
excuse for not bringing them anything. But my parents always welcome me home unconditionally, saying,
“You don’t have to worry about anything. Whenever you return to your home, you should come with your
hands empty.” Every time I hear these words, I feel embraced in a world of their unconditional love.
Each of us has two worlds in which we live: the world we go out into and the world where we come home
to. For example, “the world we go out into” means we may leave our home to go to school, work, the
Buddhist Temple, and so on. For these worlds we have to prepare something which meets their
requirements. For example, when we go to school or work, if we have homework or an assignment, we must
finish it before going. And although the Buddhist Temple always welcomes anybody, the Temple has the
minimum dress code, so we have to dress appropriately. Without clothes, we’d never be accepted there. In
my case, I have to prepare my Dharma Talk for the Sunday service. If I got to the temple without preparing
a Dharma Talk, I would surely be criticized by members. So although it cannot be helped, if we cannot meet
their requirements, we may not be successful in being accepted in that world. Therefore, we can truthfully
say that “the world we go out into” is a severe world.
On the other hand, the world that we can return to without much preparation or concern is very much
“the world we come home to.” This is a place of unconditional acceptance. It is where we are always
welcome even if we go empty-handed, and where we can return relaxed just as we are. In this sense, we
can say that our home is the world we come home to.
In Buddhism, we often compare our life to a journey. Basically, a journey for which we temporarily leave
our daily lives behind is fun. There are countless benefits, such as seeing beautiful scenery, staying at hotels,
befriending strangers, tasting local foods, and so on. Sure, there are many reasons a journey is fun, but one
thing is clear. The reason why we can really enjoy it is because we have our own home to which we can
return eventually. No matter how carefully we plan a wonderful trip, if we don’t have a home, we will not
be able to enjoy ourselves with a sense of ease. No matter how many days we stay in a luxurious room,
nothing is better after all than our own bed in our own house.
Surely the reason why children can go off to school with joy every morning is because they know they can
return home where their parents will be warmly waiting. Even if they have some problems at school, they
can leave each day with a smile, confident that they will be lovingly received when they get back. It’s no
exaggeration to say that we are able to fulfill our lives because of the assurance we have a home.
But when we try to understand the impermanence of our world, we realize that our home is not actually a
real “world we come home to” and is only temporary. Even if we believe that it is our true home, it is quite
possible that divorce or domestic trouble will cause disruption there. We are now living in a world of delusion:
“birth, sickness, old age and death.” Even if our home is in harmony and seldom has any troubles, when we
lose our beloved family members, our home will no longer be “the world we come home to” with a profound
sense of security.
Fortunately, we have chosen to walk together along the path of the Nembutsu. And the path of the
Nembutsu which Amida Buddha showed us is the path towards the Pure Land where all of our predecessors
wait for each one of us. Yes, this Pure Land is like the world where we come home to, that allows us to attain
Buddhahood and welcomes us unconditionally, just like my parents’ unconditional love awaits me
whenever I return home. It is a true our spiritual home—namely, the other shore.
Now we who sincerely embrace the Nembutsu teaching have entered the stage of the truly settled,
thanks to the great workings of Amida Buddha. It means that birth in the Pure Land to attain Buddhahood
is assured for those of us who rejoice in the Nembutsu teaching. We do not need to wait for the moment of
death. Because our journey of life also includes the “world where we come home to” called the Pure Land,
even if we encounter adverse circumstances in life, we will surely be able to get over all difficulties with the
Nembutsu teaching. Because we truly know where our lives will return in our afterlife, we are able to live our
lives today just as we are, fully and happily with the deepest feelings of gratitude.
After the Spring Ohigan Service, contemplating Amida Buddha’s Land of Utmost Bliss where all lives will
surely go back because of the primal vow, I can fervently taste the joy of having our true and real spiritual
home in Amida’s Pure Land.
In Gassho,
Although we had heavy rain that day, many members came to the Temple. It was a heartwarming and
wonderful service embraced by the voice of the Nembutsu which echoed throughout the Hondo.
As you know, we conduct the Ohigan Service twice a year, once in Spring and again in Autumn. Unlike our
other major services, Ohigan did not originate in India or China. It was first established during the rich 1,400-
year history of Japanese Buddhism.
On the spring and autumnal equinox, the sun rises due east and sets due west. As the Japanese proverb
says, “Neither heat nor cold lasts beyond the equinox.” It is an important Japanese tradition to urge all
Buddhists to go to their local temples to hear the Buddha’s teaching especially on the equinox because of
its perfect weather.
When looking back over the past, I realize that our Temple’s predecessors, who emigrated over the
ocean from Japan more than 100 years ago, were able to overcome all difficulties of their harsh life with the
Nembutsu teaching as their spiritual support. Here they firmly rooted this unique Japanese Buddhist
tradition and it has been handed down to us today as part of the history of our temple. As I think about
their extraordinary efforts, I cannot help but rejoice that we are able to observe the Ohigan Service at the
Buddhist Temple of San Diego twice a year, every year. I am filled with the deepest feeling of respect and
gratitude for our predecessors’ sincere devotion to the Nembutsu teaching.
As you know, Higan means “the other shore” and refers to the world of enlightenment, the Pure Land. In
contrast, Shigan means “this shore” and refers to the world of delusion, the physical world we live in. Ohigan
is Japanese for the Sanskrit word paramita which refers to the transition from “this shore” to “the other
shore.” Therefore, Ohigan means that we all are urged to board the Amida Buddha’s great vessel that will
take us from this world of delusion to the world of enlightenment.
However, just as we need a boarding pass to ride a ship or a plane, we do need something very
important that will allow us to board this great vessel: that is the Nembutsu, Namo Amida Butsu. You might
think of the Nembutsu as a complimentary ticket to the Pure Land given to all living beings by Amida
Buddha. By the simple act of reciting the Nembutsu, we are welcomed aboard as passengers of this great
vessel to cross over to the Pure Land. We are able to take advantage of this precious way of achieving
enlightenment with a profound sense of security.
By the way, on January 28th of this year, I celebrated a big event which marks the tenth anniversary of
my coming to the United States. Ten years ago, my parents accompanied me to Narita Airport to see me
off. I still remember as if it were yesterday that day I left Japan for America full of dreams and ambition. The
moment I shook hands tightly with my parents with a profound feeling of both hope and anxiety for my
future has become one of my most unforgettable memories.
Now as I look back upon those days, I cannot help but realize that I was always embraced by the love
and affection of my parents. Although they are always solicitous of me, my parents knew before I left Japan
that my assignment was the Seabrook Buddhist Temple and they prepared for my life in America
accordingly. They packed my suitcases for me, filling them with clothes suitable for the East Coast climate,
many presents for the temple members whom I would associate with, as well as items anticipating various
kinds of situations. As I assumed that I could get anything that I needed after my arrival, each time they
added something to my suitcases, I complained about their weight.
But as a result of all that my parents did for me, I did not have any problems when I got to Seabrook. I
didn’t have to run out and buy a down jacket. The ministers and members seemed to really enjoy the gifts
from Japan. Only then did I realize that the great love and affection with which my parents sent me off was
represented by the weight of those suitcases. I still remember how ashamed I felt about my complaining.
Yet, to my embarrassment, no matter how grateful I am for their kindness and thoughtfulness, every time
I go back to Japan, I neglect to take nice gifts back to my parents. As soon as I get home, I make an
excuse for not bringing them anything. But my parents always welcome me home unconditionally, saying,
“You don’t have to worry about anything. Whenever you return to your home, you should come with your
hands empty.” Every time I hear these words, I feel embraced in a world of their unconditional love.
Each of us has two worlds in which we live: the world we go out into and the world where we come home
to. For example, “the world we go out into” means we may leave our home to go to school, work, the
Buddhist Temple, and so on. For these worlds we have to prepare something which meets their
requirements. For example, when we go to school or work, if we have homework or an assignment, we must
finish it before going. And although the Buddhist Temple always welcomes anybody, the Temple has the
minimum dress code, so we have to dress appropriately. Without clothes, we’d never be accepted there. In
my case, I have to prepare my Dharma Talk for the Sunday service. If I got to the temple without preparing
a Dharma Talk, I would surely be criticized by members. So although it cannot be helped, if we cannot meet
their requirements, we may not be successful in being accepted in that world. Therefore, we can truthfully
say that “the world we go out into” is a severe world.
On the other hand, the world that we can return to without much preparation or concern is very much
“the world we come home to.” This is a place of unconditional acceptance. It is where we are always
welcome even if we go empty-handed, and where we can return relaxed just as we are. In this sense, we
can say that our home is the world we come home to.
In Buddhism, we often compare our life to a journey. Basically, a journey for which we temporarily leave
our daily lives behind is fun. There are countless benefits, such as seeing beautiful scenery, staying at hotels,
befriending strangers, tasting local foods, and so on. Sure, there are many reasons a journey is fun, but one
thing is clear. The reason why we can really enjoy it is because we have our own home to which we can
return eventually. No matter how carefully we plan a wonderful trip, if we don’t have a home, we will not
be able to enjoy ourselves with a sense of ease. No matter how many days we stay in a luxurious room,
nothing is better after all than our own bed in our own house.
Surely the reason why children can go off to school with joy every morning is because they know they can
return home where their parents will be warmly waiting. Even if they have some problems at school, they
can leave each day with a smile, confident that they will be lovingly received when they get back. It’s no
exaggeration to say that we are able to fulfill our lives because of the assurance we have a home.
But when we try to understand the impermanence of our world, we realize that our home is not actually a
real “world we come home to” and is only temporary. Even if we believe that it is our true home, it is quite
possible that divorce or domestic trouble will cause disruption there. We are now living in a world of delusion:
“birth, sickness, old age and death.” Even if our home is in harmony and seldom has any troubles, when we
lose our beloved family members, our home will no longer be “the world we come home to” with a profound
sense of security.
Fortunately, we have chosen to walk together along the path of the Nembutsu. And the path of the
Nembutsu which Amida Buddha showed us is the path towards the Pure Land where all of our predecessors
wait for each one of us. Yes, this Pure Land is like the world where we come home to, that allows us to attain
Buddhahood and welcomes us unconditionally, just like my parents’ unconditional love awaits me
whenever I return home. It is a true our spiritual home—namely, the other shore.
Now we who sincerely embrace the Nembutsu teaching have entered the stage of the truly settled,
thanks to the great workings of Amida Buddha. It means that birth in the Pure Land to attain Buddhahood
is assured for those of us who rejoice in the Nembutsu teaching. We do not need to wait for the moment of
death. Because our journey of life also includes the “world where we come home to” called the Pure Land,
even if we encounter adverse circumstances in life, we will surely be able to get over all difficulties with the
Nembutsu teaching. Because we truly know where our lives will return in our afterlife, we are able to live our
lives today just as we are, fully and happily with the deepest feelings of gratitude.
After the Spring Ohigan Service, contemplating Amida Buddha’s Land of Utmost Bliss where all lives will
surely go back because of the primal vow, I can fervently taste the joy of having our true and real spiritual
home in Amida’s Pure Land.
In Gassho,