- April, 2008
TASTING THE JOY OF OUR TRUE AND REAL HOME
By Rev. Yushi Mukojima
We observed our Spring Ohigan Service last month. We invited Rev. Lee Rosenthal from the Vista
Buddhist Temple as our speaker and had a splendid service with many Sangha members.
Although we conduct the Ohigan Service twice a year in Spring and Autumn, this service is not
from India or China, as are many of our other major services. Ohigan was first established in Japan
and was a development of the Japanese Buddhist tradition.
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 a precious tradition when
Japanese Buddhists find it most comfortable because of good weather to go to their local temples to
hear the Buddha’s teaching.
Our predecessors immigrated to America and brought this tradition from Japan over 100 years
ago. As we celebrate the Spring Ohigan, I deeply appreciate those who established this tradition in
this country.
As you all know, higan (Japanese for the Sanskrit word paramita) means “the other shore” and
refers to the Pure Land. In contrast, shigan means “this shore” and refers to the physical world we
live in.
Ohigan refers to the transition from “this shore”—the world of delusion—to “the other shore”—the
world of enlightenment. Ohigan means that we all are urged to board the Amida Buddha’s great
vessel that will take us to the world of enlightenment from this world of delusion. However, just as
we need a boarding pass to board a ship, we do need something very important that will allow us to
board this great vessel. That is the Nembutsu, “Namo Amida Butsu.” Our utterance of the Nembutsu
is the most important practice which allows us to cross over to the Amida Buddha’s Pure Land.
On January 28th of this year, I celebrated the sixth anniversary of my coming to the United
States. I remember the day I left Japan for America as if it were yesterday. My parents accompanied
me to Narita airport to see me off. It was a very exciting moment in my life. I had so many happy
expectations for my new life here.
Now, when I look back upon in those days, I realize again I was always embraced by the love and
affection of my parents. Now I am able to more fully appreciate all that my parents did for me.
Although my mother was always carping at me, she helped me in preparing for my life in America.
They packed my bags for me, filling them with suitable clothes for the American climate and they
packed many presents for the ministers and new members whom I would associate with.
As a result of all that my parents did for me, I have not had any problems here in the U.S. Just as
my parents had anticipated, the members and ministers seemed to enjoy the gifts from Japan. I
could feel the great love my parents have for me in the weight of the suitcases they prepared for my
journey. How grateful I am.
However, I am ashamed to say that every time I go back to Japan, I neglect to take nice gifts back
to my parents. Each time I apologize for my lack of presents, my mother still welcomes me home.
She says, “You are always welcome home, you should come with your hands empty. This is your
home.” Every time I hear my mother’s words, I feel embraced in a world of her unconditional love for
me.
In each of our lives we have two worlds in which we live: “the world we go out into” and “the world
where we come home to.” For example, I left Japan for the U.S. You may leave your home to go to
school or work.
These worlds we go out into we have to prepare for. My parents helped me prepare for my
journey by buying clothes and presents. You must do your homework assignment for school or
dress appropriately for work. If we aren’t ready for our journey, we may not be successful in being
accepted in that world.
On the other hand, the world that we can return to without preparation or concern is very much
“the world we come home to.” This is a place of unconditional acceptance. I can pass the gate
without even the thought of taking a gift. In this sense, we can say that our true home is the one we
come home to.
But when we realize the impermanence of our world, we understand even our home is only
temporary. Even if we believe in our true home, it is quite possible that disease or domestic trouble
with cause disruption there. We are now living in a world of delusion such as “birth, sickness, old
age and death.” Even if our home is in harmony and has never any troubles, when we die, we
realize it is also a delusion.
Fortunately, we have been allowed to walk together along the path of the Nembutsu. And the
path of the Nembutsu which Amida Buddha showed is the path towards the other shore, the Pure
Land where all of our predecessors wait for us. Yes, this Pure Land is the very like the world where
we come home to, that welcomes us unconditionally, like my mother’s unconditional love waiting for
me whenever I return home.
Zendo Daishi, one of the Seven Pure Land Masters states, “Let us return! Do not abide in this
homeland of delusion. Since innumerable kalpas ago, we have been transmigrating, passing
through all the six courses. Nowhere has there been any pleasure; we hear only the voices of grief
and sorrow. After this present lifetime has ended, let us enter the city of nirvana!”
After the Spring Ohigan Service, while thinking of Amida Buddha’s Land of Utmost Bliss where all
lives will surely go back, I can fervently taste the joy of having our true and real home in Amida’s
Pure Land.
In Gassho,
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