OBT Resident Minister: Reverend Henry Toryo Adams
Sakyamuni Buddha’s Parting Words of Wisdom
By Rev. Henry Toryo Adams
February is the month when we observe our annual Nirvana Day Memorial Service marking Sakyamuni Buddha’s passing from this world of suffering approximately 2,500 years ago at Kuśinagara in Northern India. Meditating in the shelter of the Bodhi Tree at the age of 35, Sakyamuni Buddha realized Nirvana, the “blowing out” of the flame of the base passions of greed, anger, and ignorance. However, as his human life continued for 45 years following his awakening, he was subject to the physical discomforts of life in a human body, such as aches and pains and occasional illnesses. The nature of reality is that all things that are born will one day pass away. This was true of Sakyamuni Buddha’s human body as well. The Buddhist sutras teach us that when Sakyamuni Buddha passed from this world of suffering, he entered the state of final peace that is called parinirvana. Nirvana Day is traditionally observed in East Asian schools of Buddhism on the Fifteenth day of the Second Month. We invite you to join us in observing our Nirvana Day Service at the Oxnard Buddhist Temple on Sunday, February 12 at 10:00 a.m.
Sakyamuni Buddha was a kind teacher who showed great compassion in sharing the Dharma with all his followers. It is said that he was so skillful a teacher that each person who heard him teach the Dharma felt as if he was speaking just for them. In the sutras he is often likened to a good doctor who prescribes the most suitable medicine for each person’s ailment. We can imagine the great affection that his followers must have felt for him and how much they would have relied on him for guidance and inspiration as they sought the path to Nirvana and liberation from suffering. Surely, their hearts were filled with sadness and concern when they realized that he would soon be departing from this world.
With deep compassion for the bhiksus, or monks who were his companions, Sakyamuni laid out a set of guiding principles to help them continue to deepen their understanding of the Dharma after he was no longer physically there to guide them. Since that time, these principles have served as a guiding light for Buddhist communities as the Dharma has spread all over the world. Writing in 13th century Japan, the venerable Buddhist teacher Shinran who we look to as the founder of our Jodo Shinshu Buddhist tradition, passed on the following teaching from Sakyamuni Buddha’s final sermon as a guide for us in our own lives:
When Sakyamuni was about to enter nirvana, he said to the bhiksus, “From this day on, rely on the dharma, not on people who teach it. Rely on the meaning, not on the words. Rely on wisdom, not on the working of the mind. Rely on the sutras that fully express the meaning, not on those that do not.”From the Commentary on the Mahaprajnaparamita Sutra
These four principles remind us where to look to see the true light of the Buddha’s wisdom shining in our lives.
Rely on the dharma, not on people who teach it. The dharma is the Buddha’s teaching that expresses the deep insights that he realized through his awakening. The Buddha instructs us to seek that wisdom in our lives. Teachers of the Dharma can help us to deepen our understanding and appreciation for that teaching, but in the end the Dharma is only meaningful to us when we are able to apply it in our daily lives and feel its benefits for ourselves. Parents, friends, elderly relatives, small children, and even pets can serve as teachers who help us to see the truth of the Dharma in our lives. It is up to us to recognize those moments of truth and follow our path guided by the light of the Buddha’s teachings.
Rely on the meaning, not on the words. Sakyamuni Buddha explains the meaning of this teaching, saying, “ . . . words may indeed have meaning, but the meaning is not the words. Consider, for example, a person instructing us by pointing to the moon with his finger. [To take words to be the meaning] is like looking at the finger and not at the moon. The person would say, 'I am pointing to the moon with my finger in order to show it to you. Why do you look at my finger and not the moon?' Similarly, words are the finger pointing to the meaning; they are not the meaning itself. Hence, do not rely upon words.” This teaching cautions us against clinging to a literal understanding of the scriptures. We treasure the words of the Buddha because they are a true guide for us through this world of confusion and strife. The scriptures point us in the direction of true reality, but are not true reality itself because the Buddhist teaches that true reality is formless and transcends the limitations of words and ideas. The important matter is not the words themselves, but rather the meaning that they express.
Rely on wisdom, not on the working of the mind. Sometimes we hear people say, “My mind was playing tricks on me.” I think this happens more often than we realize. The basic function of our mind is to seek pleasure. However, it is often in seeking pleasure that we create suffering for ourselves and others. Wisdom is what we know to be true through our experience. Our minds work very hard to rationalize harmful thinking and actions even when we know better from our experience. The challenge of Buddhist practice is embrace the life changes that wisdom guides us to.
Rely on the sutras that fully express the meaning, not on those that do not. It is said that Sakyamuni Buddha taught 84,000 Dharma Gates, through which we can pass to enter into deep appreciation of the truth of his awakening. In the standard edition of the Buddhist Canon of sacred scriptures in Chinese translation, the sutras taught by the Buddha occupy more than 20 thick volumes, each one the size of a phone book. In seeking the path to awakening, the important matter is not to try to read and master every single one of these sutras, but rather to recognize which sutras express profound meaning for your own life and to live by light of their guidance. At the Oxnard Buddhist Temple, we revere the teachings of Amida Buddha and the Nembutsu expressed in the Three Pure Land Sutras as a guide for all beings to realize the liberating peace of Nirvana.
In gassho,
The Year of the Dragon
By Rev. Henry Toryo Adams
Happy New Year! In the traditional zodiac calendar of East Asia 2012 is the Year of the Dragon. Dragons are considered to be highly auspicious creatures, and babies who are born in 2012 will have the distinction of being dragons. I have heard predictions of a baby boom this coming year in China and Taiwan, where many parents are eager to associate their children with power and majesty of the dragon. The East Asian Zodiac moves in twelve-year cycles, so people born in 1916, 1928, 1940, 1952, 1964, 1976, 1988, and 2000 are also dragons.
In Buddhism dragons are considered to be protectors of the Buddha’s teaching, or the Dharma. Many temples feature dragon images on incense burners, fountains, and carved doors. In his Hymns in Praise of Prince Shotoku¸Shinran Shonin describes how a dragon protects the Dharma at a temple built in the sixth century by Prince Shotoku in the area of present-day Osaka:
On this site, there is a body of pure water;
It is called Koryo pond.
An auspicious dragon constantly dwell therein;
It protects the Buddhist teaching.
(, p. 436)
Living in modern society, we tend to think of protection as something for our property and our bodies. We lock the gates in front of our houses to protect ourselves and our belongings from intruders. We install alarms in our cars to protect them from thieves. People who play rugged sports like football and ice hockey wear pads to protect their bodies from injury. Whenever I go for a bike ride, I wear a helmet to protect my head and sunglasses and sunscreen to protect my skin from harmful ultraviolet rays. Protection generally implies keeping something harmful out, like keeping burglars out of our homes, keeping thieves out of our cars, and keeping harmful ultraviolet rays from penetrating the delicate tissues of our skin and eyes.
In this usual way of thinking about the meaning of protection, it might seem strange to think of dragons as protectors of the Buddha’s teachings. In the Larger Sutra, we read that Amida Buddha fulfilled his vow for the sake of all beings to “open forth the Dharma-store and universally bestow its treasure of virtue upon them.” (, p. 31). Open to all, the Dharma has no use for the protection of locked gates. The Dharma is described as a great vehicle (Mahayana) which all are welcome to board that they may be carried across the ocean of birth and death. Such a vehicle has no use for the protection of alarm systems to ward off thieves. Shinran Shonin describes the Buddha’s teachings as “Pure light, joyful light, the light of wisdom, Light constant, inconceivable, light beyond speaking, Light excelling sun and moon . . .” (, p. 69). The illuminating light of the Dharma is so brilliant that its transformative power is even greater than the sun that warms our planet and the moon that draws the tides of the ocean.
Since the Dharma is not bound by physical form, it cannot be affected by human actions or the forces of nature. The greatest potential for harm to the Dharma lies in misunderstanding and misinterpretation. The teachings of the Buddha are damaged if we distort their meaning for a self-serving purpose. The Dharma challenges us to set aside our narrow, self-centered way of looking at the world, and learn to see from the broad perspective of the Buddha’s enlightened wisdom.
Even if we recognize the truth of the Buddha’s teachings in theory, living one’s life on a practical level guided by the teachings of the Buddha requires taking difficult steps outside of our comfort zone and changing our habitual self-centered ways thinking. It’s not easy to let go of our ego and accept the truth of the Buddha’s teachings when it challenges our set way of looking at the world. However, if we fail to let go of our ego-based thinking, we may wind up with a skewed misunderstanding of the Buddha’s teaching that merely serves our own self-interest.
Since ancient times, Buddhists have invoked the image of the dragon to express their wish for the precious treasure of the Dharma to be protected from the corruption of human selfishness. Dragons are described as marvelous beings endowed with the power to move freely between the mundane realm of human existence and the lofty heights of spiritual perfection. As we move through our everyday human lives, taking the wise precautions of locking our doors and putting on sunscreen before we go out in the bright California sun, we can take comfort in knowing that our lives are guided by a wonderful teaching that has been carefully preserved and passed down just for us so that we will be able to realize the unsurpassed truth of the Buddhadharma.
In gassho,
The light that shines from the Bodhi Tree
By Rev. Henry Toryo Adams
In the countries of the Northern Hemisphere, the month of December is a time when the days get shorter and shorter and we find ourselves spending more time in the darkness of night. As the darkness of the winter season arrives, many of the world’s spiritual traditions celebrate holidays and religious observances inspired by the light of transcendent wisdom. The candles of the Jewish Hanukkah Menorah, the fireworks of Hindu Diwali celebrations, and the strings of electric lights on Christmas decorations are all part of the rich religious landscape that makes this a festive time of year in our diverse community. In the Buddhist traditions of Japan, we observe Bodhi Day on December 8 in commemoration of the historical Buddha Sakyamuni’s realization of perfect enlightenment sitting beneath the Bodhi Tree in Bodhgaya, India around 2,500 years ago.
During this festive time of year, my wife and I look forward to strolling around our neighborhood and enjoying the elaborate holiday lighting displays generously put up by our neighbors living on F and G streets in Oxnard. Having grown up in Minnesota, my memories of the holiday season are of a typical “White Christmas” with snow drifts and sledding. For me, walking down the street in late December comfortably dressed in light sweater while I admire Santa Claus decorations sitting out on lush green lawns and holiday lights strung from palm trees is certainly an exotic experience. I’ll admit that I do feel a little nostalgia at this time of year for the Midwestern winters of my childhood, but I certainly don’t miss waking up and having to shovel a six-inch layer of snow off the driveway on the first day of my holiday vacation.
Living in the multicultural society of modern-day America, we enjoy a “holiday spirit” at this time of year when wonderful common values like generosity, friendship, and goodwill are celebrated by religious and secular communities alike. In recent weeks, I have had conversations with several members of the Buddhist temples I serve who have somewhat sheepishly mentioned to me that their family embraces the American cultural tradition of decorating their home in December with a lighted tree with brightly wrapped presents for friends and family stored at the base of the tree. I imagine some people might wonder if, as a Buddhist minister, I object to devout Buddhist families putting up these sorts of decorations in their home.
When I consider this question, I am reminded that the branches of evergreen trees have been used as winter decorations by many cultures throughout history and are certainly not exclusive to any one religious tradition. For example, it is customary in Japan welcome the New Year by adorning the home with pine branches, which are treasured for remaining green and vibrant throughout the year. Pine, bamboo, and plum blossoms make up the traditional Japanese New Year decorations called sho-chiku-bai.
The tree under which the Buddha was sitting and meditating when he realized perfect enlightenment has great significance in the story of his awakening and is called the Bodhi Tree. “Bodhi” means wisdom or awakening in Sanskrit, the sacred language of ancient India. Prior to sitting in meditation under the Bodhi Tree, he had spent six years pursuing extreme ascetic practices, fasting constantly and exposing his body to the harsh elements of the North Indian wilderness. One day his body finally gave out and he collapsed from exhaustion. At that time, a young woman named Sujata happened upon the ascetic in his weakened state and out of concern for his well-being revived him by giving him some milk to drink. In receiving Sujata’s gift, he realized that the path to awakening is realized by pursuing the Middle Way between extreme life-denying asceticism and indulging in the attachment to sensual pleasures.
With renewed energy from the nourishing milk, he accepted the gift of a cushion of grass and sat beneath the Bodhi Tree that would provide him with shelter from the elements. As he settled into his seat in the shade of the tree, he resolved not to leave that spot until he had conquered all delusion and awakened to the true nature of reality. He sat in meditation through the night and finally realized perfect enlightenment when he saw the Morning Star appear in the sky.
Because the Bodhi Tree provided shelter from the elements, it expresses the Buddha’s rejection of the extreme ascetic practices of exposing his body to harsh sunlight and driving rain. The Bodhi Tree represents the Buddha’s embracing of the Middle Way as the correct path leading to enlightenment.
In this month of December when we recall the story of Sakyamuni Buddha’s awakening and reflect on the example of his life, I take great pleasure in seeing beautifully illuminated trees in homes, businesses, and public places. For me, these trees call to mind Buddha’s instructions to seek the Middle Way between the extremes of life-denial and indulgence. In this season of light shining in the darkness, I feel the light of the Buddha’s wisdom shining forth from the moment when he realized perfect awakening sitting under the Bodhi Tree. That light of wisdom shines across two millennia and distant oceans to illuminate each moment of my life. Shinran celebrates the wonderful light of the Buddha’s wisdom in the Hymn of True Shinjin and the Nembutsu (Shoshinge):
Everywhere he casts light immeasurable, boundless,Unhindered, unequaled, light-lord of all brilliance,Pure light, joyful light, the light of wisdom,Light constant, inconceivable, light beyond speaking,Light excelling sun and moon he sends forth, illumining countless worlds;The multitudes of beings all receive the radiance.
(, p. 69)
In gassho,
November has arrived and another holiday season is fast approaching. Starting with Thanksgiving at the end of this month, there will be many occasions for families and our Sangha to gather in celebration and gratitude. Our temple festivities in the coming months include our year end Oseibo Taikai gathering, Mochitsuki, and New Year’s celebrations.
Each of these celebrations has its own significance and traditions, but all are observed by gathering friends and family to enjoy delicious food. In Buddhist communities that are guided by celibate monks and nuns who observe monastic precepts, or detailed rules for living in a monastery, keeping a vegetarian diet is encouraged in order to avoid causing suffering for animals that would be raised for food. I have even visited Buddhist monasteries in China that have special ponds where live fish and crabs that have been purchased from the market can be released to live out their lives under the protection of the Sangha.
Outside of monasteries, it is common for lay Buddhists throughout the world to eat meat and fish. The Jodo Shinshu Buddhist tradition that the Oxnard Buddhist Temple belongs to has historically been a predominantly lay Buddhist movement. Our lay Buddhist heritage can be seen in the fact that it is common for our ministers to marry and raise families at the temple while serving the Sangha. This tradition goes back to Shinran, the twelfth century Japanese Buddhist leader who we look to as the founder of our Jodo Shinshu tradition. As ministers, we follow Shinran’s example of not separating ourselves from the lay members of the Sangha, leading a similar lifestyle and sharing in the joys and challenges of family life. The fact that few members of our Sangha maintain a strict vegetarian diet is a reflection of this long tradition of lay-oriented Buddhist practice.
That doesn’t mean that we lack the awareness of the suffering of the animals whose lives we receive in our meals. In each moment, we are called to recognize the great hardship and suffering that immeasurable beings have undergone for our sake. One of the reasons that we treasure human life is that the precious lives of so many plants and animals have become part of us through the nourishing food we receive.
As human beings, the impact we have on the lives of other species is not limited only to the animals we eat. Many of the benefits of our modern civilization have been made possible through receiving the lives of various animals. The fields that produce the fruits and vegetables we eat were first cleared and harvested generations ago with the help of farm animals like horses and mules. These days, few people travel on horseback or in horse-drawn carriages anymore. However, nearly every time I drive a car, I find myself slightly bowing my head in reverence for some animal on the side of the road whose life was cut short by traffic on the roads I travel. Many of the medicines that have seen me through my own times of illness, as well as the treatments that have enabled my loved ones to live longer healthier lives, were tested on animals before they were approved for use on humans.
Taking all these circumstances into consideration, I realize that I am incapable of living without causing suffering to many different animals. With a deep feeling of repentance, I turn to the teachings of Shinran and find guidance in the following passage from the Tannisho (A Record in Lament of Divergences):
However much love and pity we may feel in our present lives, it is hard to save others as we wish; hence, such compassion remains unfulfilled. Only the saying of the nembutsu, then, is the mind of great compassion that is thoroughgoing.(, p. 663)
As we prepare to welcome the holiday season and the delicious food we will receive, the Oxnard Buddhist Temple will be holding a special service in gratitude for the animals that support our lives at 10:00 a.m. on Sunday, November 20. I hope you will be able to join us for this service as we come together as a Sangha to show our appreciation for the animals that have made it possible for us to live this human life where we hear the nembutsu and are guided to the mind of great compassion.
October 2011 Message
The Loin’s Roar
By Rev. Henry Toryo Adams
In these autumn months, many young people are returning to school and beginning sports practices. Recently, while driving down H Street in Oxnard, I saw a group of young people playing soccer on one of the athletic fields by the road. Watching the two teams chase the ball across the grass brought back memories of my Junior year of high school, when I decided that rather than continue to play on the football team, I would play soccer instead. I had played football every fall since the seventh grade, and had hardly touched a soccer ball since primary school, so I didn’t have any expectations that I would excel during the season. Mainly I was hoping to have fun and stay in shape for alpine skiing and tennis, the sports I was most enthusiastic about.
Soccer is a sport played on a wide field with constant action and limited breaks. I encountered many soccer coaches who communicated with their players by constantly shouting instructions from the sidelines in a loud voice in the hope of being heard all over the field. This style of coaching is quite different from what I experienced with my skiing and tennis coaches, who encouraged us to concentrate while in motion, and took the opportunity for calm, focused instruction during breaks between runs or side changes.
It seems to me that these two styles of communication—anxiously shouting urgent messages and calming conveying well thought out ideas—can be found in many aspects of our lives. Many times, it is the ones with the loudest voices attract the most attention and drown out the voices of those who speak with the clarity of quiet reflection.
Nevertheless, there have been great teachers whose words carry the power of the truth and endure for generations unobstructed by various distractions. For me, the words of Sakyamuni Buddha resonate in my heart and mind with a power undiminished by the 2,500 years and thousands of miles that separate our lives in this world of suffering.
Because of the great truth they convey, I feel that the words of the Buddha were spoken just for me. The Sutra on the Buddha of Immeasurable Life Delivered by Sakyamuni Buddha (The Larger Sutra) contains a message of boundless wisdom and compassion that that I find to be a particularly wonderful source of inspiration. The Larger Sutra tells the story of Dharmakara Bodhisattva who established forty-eight vows expressing his aspiration to deliver all beings from suffering. In the sutra, Sakyamuni Buddha tells us that Dharmakara Bodhisattva fulfilled his vows when he attained enlightenment, and henceforth was called Amida Buddha, the Awakened One of Immeasurable Light and Life. At our temple, we revere Amida Buddha as a tangible expression of the marvelous truth of enlightenment, a truth that cannot be expressed using ordinary speech and concepts.
Because a Buddha’s words are an expression of the true reality that is realized at the moment of enlightenment, they have special power to inspire us. The Larger Sutra contains a section of verse called the Juseige or “Three Sacred Vows,” which we regularly chant together during our services. The following stanza expresses the Bodhisattva’s aspiration to speak the truth with the power of Buddhahood for the benefit of all beings:
爲衆開法藏 I SHU KAI HO ZO廣施功徳寶 KO SE KU DOKU HO常於大衆中 JO O DAI SHU CHU説法師子吼 SEP-PO SHI SHI KUFor the sake of all beings I will open forth the Dharma-storeAnd universally bestow its treasure of virtue upon them.Among the multitudes of beingsI will always preach the Dharma with a lion’s roar.
The Buddha does not shout at us from the sidelines of life. To say that he speaks with a lion’s roar does not mean that he has a bellowing voice. The Buddha speaks to us with the intimacy of a close companion who has gone forth all the way down the path to awakening and returns to show us the way.
Our spiritual ancestor Shinran describes the words “Namo Amida Butsu” that we recite in the Nembutsu as the voice of the Amida Buddha calling us to the realm of immeasurable wisdom and compassion. “Namo Amida Butsu” is the voice of enlightenment speaking in our lives, sometimes softly in quiet gratitude, sometimes with rich tone and full volume when we gather as a Sangha, but always with the majesty of a lion’s roar.
In gassho,
The Light that Shines through My Clouded Mind
By Rev. Henry Toryo Adams
This past month I travelled to Seattle, Washington for the Buddhist Churches of America Ministers’ Association annual Fuken meeting. After finishing graduate school in 2004, I moved to Seattle to work at freight forwarding company for a year before moving to Japan to take a job at the Miyazaki Prefectural Government. Returning to Seattle after having been away for many years, the fresh Puget Sound air brought back many fond memories of my life there.
I grew up in Minnesota where winter is cold and dry, with clear blue skies and blinding sunlight reflected on the snow that blankets the ground all the way to the horizon. Much to the surprise of my friends and relatives back home, I came to feel a great fondness for the overcast Seattle winter with its constant drizzly rain. Beneath those grey skies, greenery flourishes. In the wet winter months, a layer of plant life covers the city, even coating the sides of street curbs and concrete walls. Walking uphill on a shady street that gets little traffic, you can see a faint green shimmer of moss on the surface of the road.
The lush green plants of Seattle need sunlight in order to flourish. Even though the sun is hidden from view by the clouds for weeks on end, the sunlight still reaches the plants giving them the transforming energy they need to grow. At the same time, the clouds that prevent us from seeing the sun provide the moisture that nourishes the plants.
In the Hymn of True Shinjin and the Nembutsu, the eminent Japanese Buddhist teacher Shinran likens the working of the Buddha’s illuminating compassion to the sunlight that passes freely through the clouds. During the Ministers’ Fuken meeting, Dr. Dennis Hirota from Ryukoku University in Kyoto spoke about these verses in his lectures on Jodo Shinshu in an American context. Shinran writes:
The light of compassion that grasps us illumines and protects us always;The darkness of our ignorance is already broken through;Still the clouds and mists of greed and desire, anger and hatred,Cover as always the sky of true and real shinjin.But though light of the sun is veiled by clouds and mists,Beneath the clouds and mists there is brightness, not dark.When one realizes shinjin, seeing and revering and attaining great joy,One immediately leaps crosswise, closing off the five evil courses.(, pg. 70)
As I go through my daily life, my desire, anger and hatred cloud my mind and prevent me from clearly seeing what is true and real. At times, my desire to get instant information and communication from my smartphone prevents me from appreciating the joys of a face to face conversation unmediated by technology. The anger and hatred I feel toward toxic political discourse distracts me from the reality that my fellow citizens of all political philosophies and I share a common wish to live in a stable democratic society where future generations can lead comfortable and fulfilling lives.
Shinjin is the transformative Buddhist awareness that arises when person is able to set aside the judging, calculating mind of self-attachment and receive the Buddha’s boundless mind of wisdom and compassion in a spirit of deep entrusting. When we let go of the grasping of ego-mind and gratefully receive Buddha-mind, the light of the Buddha’s compassion illuminates even the darkest aspects of our minds.
The desire, anger and hatred that arise in my mind do not prevent the light of the Buddha’s compassion from shining into my life. When I recognize the moments of darkness as they cloud my mind, I feel profound joy in seeing that the light of the Buddha’s compassion has already broken thorough my ignorance. It is precisely this contrast between the clouded thinking of my base passions and the clear light of the Dharma that fills my heart with joyful gratitude for the Buddha’s compassionate Vow to guide a foolish person like me to the world of enlightenment that we call the Pure Land. Delighting in the Nembutsu, I express my joyful gratitude in the words Namo Amida Butsu.
In gassho,
The First Watch of the Night
By Rev. Henry Toryo Adams
As is the case with many new parents, my wife and I have been adjusting our sleep schedule over the past few weeks to accommodate the activities of our infant son. During the first week or so after he was born, his internal clock seemed to be set to Japan Standard Time because he would sleep for hours at a stretch during the day and stay awake throughout the night wanting to eat and be held by one of us. Just as the sun came up, he would fall asleep.
Lately, he has been staying awake more during the day and sleeping at night for three or four hours at a stretch. Nevertheless, we still find ourselves waking up every few hours to feed him or change his diapers. The other morning before dawn, I was startled awake as my wife let out a loud shriek in response to a sudden explosive incident during a diaper changing, which resulted in the washing of all the linens in our bedroom and a thorough scrubbing of the floor—fortunately we have hardwood floors that are easy to clean.
Adjusting to this new lifestyle of setting aside other activities like recreation and sleep in order to care for the needs of our son throughout the day and night, I am reminded of the ancient ritual practices of Pure Land Buddhist monasteries in China and Japan. The Seventh Century Chinese Buddhist monk Shandao is revered for clarifying the meaning of the Pure Land Buddhist Sutras and showing that the Buddha’s compassion extends to all beings regardless of the circumstances of their lives prior to encountering the Dharma.
Shandao was also a master of ritual and chanting, and he composed a series of liturgies called Ōjōraisan, or Liturgy for Birth, for recitation during six intervals of Buddhist practice throughout the day and night. These liturgies are composed of beautiful hymns that inspire practicers to dedicate themselves to living with mindfulness on the path to awakening. Those who pursued the path of Pure Land Buddhist practice in the monasteries of Shandao’s day would set aside their other duties or rise from their rest to recite these liturgies at the six prescribed times each day. Shandao’s verses celebrate Birth in the Pure Land, reaffirming our aspiration to enter the Realm of the Buddha’s Immeasurable Wisdom and Compassion.
Shandao’s insights are an essential part of the Jodo Shinshu Buddhist tradition that was established in the thirteenth century by the Japanese priest Shinran and his followers. Shinran taught a path to awakening for all people, regardless of whether or not their circumstances enable them to pursue monastic practices throughout the day and night. Jodo Shinshu Buddhism is primarily a lay Buddhist tradition, so we pursue our practice not in the halls of a monastery, but rather in places like offices, schools, farm fields, and at home with our families. Even though Shandao’s liturgies were composed over a thousand years ago for people whose daily lives were very different from our own, their words contain a power that transcends time and space to speak to us with the wisdom of awakening.
As a new parent, I find inspiration in this section of verse from the liturgy that is traditionally recited during the first watch of the night:
Deep and bottomless are our blind passions;Boundless is the sea of birth-and-death.Until we get on board the ship to cross the sea of suffering,How can we enjoy sleep?Let us make courageous effortsAnd keep our thoughts absorbed in meditation.(Shoya Raisan Mujoge: Verses on Impermanence from Liturgy for Birth: Ōjōraisan translated by Z. H. Inagaki, p. 53)
The truth of impermanence applies to all people regardless of when or where they live. Each of us must show courage and determination in seeking our path to liberation from suffering. Like Shandao before him, Shinran taught a path to awakening affirmed in the recitation of the words “Namo Amida Butsu,” which we call the Nembutsu. Whether practiced in a monastery in ancient China, or while changing a diaper in Oxnard, these words have the power to transform our lives and guide us from the suffering of selfish ignorance to the joy of compassionate wisdom.
Having embraced the Nembutsu as my path to awakening, the practice of meditative concentration occurs throughout the day as I feel the working of the Buddha’s wisdom in my life supporting me amidst the challenges of work and family life. As I learn to relax and let go of my attachment to “me” and “mine,” the joy of caring for those around me liberates me from the frustration of not getting as much sleep as I want or things not going according to my plan.
Gratitude and Wishes
By Rev. Henry Toryo Adams
On Monday, June 13, my maternal grandmother Gladys Hammersland’s birthday, my wife Shoko gave birth to a healthy baby boy Ryoma (pronounced “RIO-ma”) Hanford Adams-Ichinomiya at St. John’s Regional Medical Center in Oxnard. Throughout the delivery and post-partum period, Shoko and Ryoma have received excellent care from the doctors, nurses, and other staff at St. John’s. In a time when we hear so much in our public discourse about the problems facing the medical system in this country, the conscientious and compassionate treatment that our family has received inspires a deep feeling of gratitude in us for the quality of care that we have access to.
When people first learn Ryoma’s name, they are often curious about its meaning. In Japanese, the name Ryoma 了眞 is written with two Chinese characters: “Ryo 了” and “ma 眞” In The Sutra on the Buddha of Immeasurable Life Delivered by Sakyamuni Buddha, the character “Ryo 了” refers to “completeness” or “perfection,” and describes the perfected wisdom of enlightened beings, such as Buddhas and bodhisattvas. The character “ma 眞” means truth, and refers to the truth of the Buddha’s teachings as a guide for living with wisdom and compassion. Shoko and I chose these two characters for the name of our son as an expression of our wish that wherever Ryoma’s life takes him, he will be guided by the light of the Buddha’s perfect wisdom and feel the unbounded working of true compassion supporting him in each moment.
Ryoma’s middle name is Hanford, which comes from the middle name of my maternal grandfather, Harold Hanford Hammersland. My great-grandfather who immigrated to the United States from Norway, was also named Harold Hammersland, so my grandfather is called “Hanford” by his sisters. My grandparents raised seven children on a farm in northeastern Iowa. Despite challenges faced over the years, maintaining the family farm that has been passed down over generations has been deeply rewarding work for my grandfather. My mother often relays stories from her upbringing that convey the dedication my grandfather has shown throughout his life to ensuring that his children would be well-provided for both materially and spiritually.
With seven children, the family did not have a large amount of disposable income. Nevertheless, my grandfather committed himself to purchasing musical instruments for each of his children, so that they could learn to express the power and beauty of the spirit through music. My mother also encouraged me to learn music as a child, and although I have never mastered a Western musical instrument, I believe that the tradition of valuing musical education that my grandfather worked so hard to maintain has enabled me to receive the great inspiration that I do from Buddhist ritual and sutra chanting. For me, the musical chanting of the sutras is an opportunity to directly hear the voice of the Buddha, unmediated by my discriminating mind. We have given our son the same middle name as my grandfather Harold Hanford Hammersland as an expression of our appreciation for all that Ryoma’s great-grandpa has done for our family.
One of our temple members recently described parenthood to me in the following words, “Parenthood is great even though it is more challenging than anything else I have ever done.” In the short time that has passed since becoming parents, Shoko and I have certainly felt that sentiment throughout the days. We would not be able to manage without all the support we receive from our families, doctors, nurses, and the members of the Sangha, who have once again reminded us how fortunate we are to be warmly embraced by this wonderful community of fellow travelers on the path to awakening.
In gassho,
June 2011 Message
Enjoying the Ride
By Rev. Henry Toryo Adams
June has arrived, marking the start of summer months. Summer is a time when many families are able take a family trip, paying an annual visit to friends and relatives, or perhaps travelling to a place the family has never been together to have new experiences and discover a fresh perspective. When I was growing up, it was common for families to pile into a roomy car for a summer road trip. These days, given the high cost of gasoline and concerns about air pollution, many travelers are considering other transportation options.
One of my favorite ways to travel is by train. Once a month, I take the train down to Los Angeles for our monthly Southern District Minister’s Association meeting. In addition to saving money on gas and doing my part to reduce greenhouse gases, taking the train saves me from the mental stress of driving in heavy traffic. In the driver’s seat of the car, I need to maintain a constant state of vigilance—watching both sides for unexpected merging traffic, looking ahead for sudden slowdowns, and checking my rearview mirrors for fast approaching tailgaters.
As a passenger on the train, I can sit back, relax, and enjoy the scenery, admiring the fields and orchards of Oxnard and Camarillo, and taking in the rugged beauty of Simi Valley. As the train progresses into the urban landscape of Burbank and Los Angeles, I might catch up on some e-mail or doze off for a short nap. It would be nice if the trains ran a little more frequently, but I don't mind passing the time in Little Tokyo if I have an hour or so before the next train leaves from Union Station. After our meeting, many of the ministers will go out for lunch together, were we continue our discussions and informally share ideas about how to more effectively serve our Sanghas. If I have some time after lunch, I might pay a visit to an old friend who is a minister at the Zenshuji Soto Zen Mission, or drop by one of the Japanese grocery stores to pick up a jar of umeboshi pickled plums or some Arabiki sausages.
Riding the train into Los Angeles takes a potentially stressful slog through downtown traffic and turns it into a refreshing excursion where I can enjoy the pleasures of a trip to the city without coming home exhausted from the drive. We have different options for travelling from place to place in our daily lives, such as driving or taking a train. In a similar way, the Buddha taught that there are many paths that we can take to realize to freedom from suffering. Some teachings require tremendous self-power and years of study to master profound philosophies or difficult spiritual practices. Shinran, the 12th century Japanese priest who is revered as the founder of our Jodo Shinshu Buddhist tradition, spent twenty years of his life pursuing these difficult practices of self-power as a monk on Mt. Hiei before he encountered Honen and embraced the Nembutsu teaching.
Reflecting on the exhausting activity of the calculating mind in self-powered practices, I am reminded of the experience of driving into Los Angeles on Highway 101 during morning rush hour. In self-powered practice the mind is constantly calculating to find the way forward on the path to awakening, like a driver on the freeway looking for an opening to change lanes so as not to miss the exit. In the nembutsu teaching that Shinran received from Honen, one lets go of the calculating mind and entrusts oneself to the working of the Buddha’s compassionate Vow to provide a path to liberation from suffering for all beings. The power of the Buddha’s Vow to guide all beings to awakening is referred to as “Other Power” in the teachings of Honen and Shinran.
In Shinran’s day, there were no trains, but riding on a ship, he had that same experience of being carried from one place to another entrusting his journey to the vehicle, rather than relying on his own power. In his writings, Shinran often likens a life guided by the wisdom and compassion of the Buddha in the nembutsu to the feeling that we get riding a great vehicle like a ship or a train:
Thus, when one has boarded the ship of the Vow of great compassion and sailed out on the vast ocean of light, the winds of perfect virtue blow softly and the waves of evil are transformed. The darkness of ignorance is immediately broken through, and quickly reaching the land of immeasurable light, one realizes great nirvana and acts in accord with the virtue of Samantabhadra. Let this be known.( , p. 56)
The Bodhisattva Samatabhadra is revered for his compassionate practice of guiding all beings to awakening. Carried forth by the power of the Buddha’s virtue, the greed, anger and ignorance in our minds are transformed into generosity, compassion and wisdom. Entrusting our lives to the Buddha’s Vow of great compassion, we can let go of our struggling mind and appreciate the beautiful scenery in each moment of our lives, cherishing the time we have with our loved ones, at peace in the knowledge that we will surely arrive at our destination in the realm of awakening.
In gassho,
By Rev. Henry Toryo Adams
The strawberry fruit contains the small seeds of the strawberry plant. Strawberry seeds are so small that we often don’t even notice them as we enjoy eating the delicious red fruit. And yet, with the right conditions and caring cultivation, one of these tiny seeds can become a thriving strawberry plant that produces baskets of delicious, juicy berries. Planted in rich soil, nourished with pure water, and ripened under the warm California sun, the strawberries we get to enjoy at this time of year are beautiful and delicious.
Just as these berries come forth from a seed that has been properly cultivated, the fruit of Buddhist practice in our lives comes forth as awakening in our minds. The Sangha, our temple community, is the rich soil that grounds us and sustains us in times of happiness and difficulty alike. The Dharma is the pure rain of the Buddha’s teaching that washes away our mistaken views and inspires us to grow in compassion. Like the warm sun, the Buddha shines the light of his wisdom on our lives, transforming sour and bitter feelings of anger and selfishness into the sweetness of kindness and understanding.
When we encounter the Buddha’s teaching with a heart of joyful entrusting, the seeds of potential in our minds will grow and bear the nourishing fruit of awakening. In the following passage from his Commentary on the Ten Bodhisattva Stages, the great Indian Pure Land Buddhist Master Nagarjuna describes the first stage of joyful appreciation that comes when a person resolves to embrace the path to awakening through bodhisattva practice:
Like the person of the first fruit,Who will ultimately reach nirvanaBodhisattvas who attain this stageAlways greatly rejoice in their hearts.Within them the seed of all Buddha-tathagatasNaturally increases and grows;Hence, such a personIs called good and wise.(Quoted in the, p. 18)
The initial joy a person experiences upon discovering the teachings of the Buddha arises from the certainty that one has found a path to freedom from the suffering of self-centered living. Having clearly seen the way to a life of kindness and understanding, one is overwhelmed with joy at the possibility of breaking free from the cycle of striving for the satisfaction of selfish desires. This joy of realizing the greater meaning of living beyond the confines of one’s narrow self-interest is the first fruit we receive when we embark on the bodhisattva path of benefiting others. I no longer need to spend my days worrying about how to get ahead and benefit myself. Instead, I enjoy the inner peace of feeling a deep connection with all the people in my life.
In gassho,
Reflections on My First Year in the BCA Ministry
By Rev. Henry Toryo Adams
At this time last year, I had just arrived here in Southern California and was beginning to learn my way around the freeways between Santa Barbara, Oxnard, and Orange County where I was undergoing my ministerial orientation under the mentorship of Rev. Marvin Harada.
Within hours of my arrival in Southern California from Japan, one of the Oxnard Buddhist Temple members gave me the precious gift of a Global Positioning System (GPS) receiver. GPS receivers use signals from satellites that orbit the earth to determine one’s location, and some receivers are accurate within a few feet. A few years ago my mother participated in the mapping of some of the new housing developments in my hometown using GPS technology. A GPS receiver can provide driving directions from place to place, even recalculating the route to avoid heavy traffic or to compensate for operator errors when I miss my turn.
I had been living in Japan for nearly six years prior to returning to the United States to begin my ministry in the BCA. During those years, almost all of my transportation needs were met by public transportation, bicycle, and my own two feet. Since I rarely drove during those six years, I was a little nervous about having to re-familiarize myself with automobile operation on the famously busy and complex Southern California freeway system. However, thanks to GPS technology I can leave the navigation to the computers and just focus on safely piloting the car down the road.
When I think back on it now, the generous gift of the GPS receiver is just one of many ways in which the members of the Sangha have provided me with support and guidance over the past year. Reflecting on the valuable advice and instruction that I have received from so many people, I realize that it is thanks to their kindness that I have been able to navigate my way through my first year of service as a BCA minister.
I am deeply grateful to the members of the Oxnard Buddhist Temple for welcoming Shoko and me into the Sangha and helping us get settled into a new home and community. As I have endeavored to find my way as a new minister over the past twelve months, your valuable suggestions have helped me understand the needs of our Sangha, so that we can deepen our appreciation of the Dharma together. I hope that we will continue to have regular conversations about ways to sustain the spiritual life of our temple community.
As patient mentors during my ministerial orientation period, Rev. Marvin Harada and Rev. Fumiaki Usuki have provided practical advice on the day-to-day responsibilities of a minister and wise counsel on matters of spiritual leadership. I am grateful to all the ministers of the Southern District and the BCA for their friendship and support. I am honored to be included in such a caring and dedicated community of colleagues.
As part of my ministerial orientation activities during my first year, I have had several opportunities to travel to the Jodo Shinshu Center in Berkeley to take part in Minister’s Assistant Program Seminars and Minister’s Continuing Education. As a new minister, it is wonderful to have a place where I can go to receive support for my ministry through conversations with experienced ministers, minister’s assistants, and expert speakers in a variety of fields. I am deeply grateful to Rev. Kodo Umezu, Rev. Kiyonobu Kuwahara, and all the staff and volunteers at the Center for Buddhist Education for the hard work they put into organizing meaningful programs.
BCA Headquarters and the Office of the Bishop have provided ongoing support and guidance that has done much to help me have a smooth start in the ministry. I am deeply grateful to Socho Koshin Ogui for all he has done to ensure that I have a supportive environment in which begin my ministerial service. Rev. Michael Endo has also provided vital assistance throughout my first year in the BCA ministry.
Looking back on my first year serving as a minister in the BCA, I can clearly see the working of Amida Buddha’s immeasurable wisdom and compassion supporting and guiding me on my path. Shinran, the venerable 12th century Japanese Buddhist teacher we look to as the founder of our tradition, describes the compassionate working of the Buddha in the following passage from his Notes on ‘Essentials of Faith Alone’: “It is evident that Amida, distinguishing every sentient being in the ten quarters, guides each to salvation; thus the Buddha's compassionate concern for us is unsurpassed.” (
Through the generous support and patient instruction that I have received from many people in our Sangha over the past year, I feel the Buddha’s compassionate concern working to guide me to a life of awakening. In the kindness and patience of our Sangha, I feel the warm light of the Buddha’s wisdom illuminating my path at each turn. I am deeply grateful for all that I received in the past year.
In gassho,
In the term true disciple of Buddha, true contrasts with false and provisional. Disciple indicates a disciple of Sakyamuni and the other Buddhas. This expression refers to the practicer who has realized the diamondlike heart and mind. Through this shinjin and practice, one will without fail transcend and realize great nirvana; hence, one is called true disciple of Buddha.(Collected Works of Shinran, p. 117)
February 2011 Message
True Victory
By Rev. Henry Toryo Adams
This year will be the first time since 2004 that I will be here in the United States on Super Bowl Sunday. For many families, Super Bowl Sunday is a major social event that rivals the traditional winter holidays as an occasion for gathering friends and loved ones for elaborate feasting and celebration—or drowning your sorrows in bean dip and hot wings if your team happens to be losing.
A classic American tradition, the Super Bowl is the championship game that decides who can claim the honor of being the best team in American football. In order to reach the Super Bowl, two teams must emerge victorious over the other teams in their division and conference. Having played at the consistently superior level to reach the Super Bowl, the team that wins the championship game needs to have the inward attributes of motivation, strategy, and discipline, as well as the outward attributes of speed, strength, and good equipment.
Although few of us will have the opportunity to play in the Super Bowl, we enjoy the excitement of watching the game because we all face challenges in our own lives and receive inspiration from seeing others rise to the occasion and put forth their best effort, whether they win or lose.
Among the various challenges that we face in life, the Buddha teaches that the most important victory to pursue is the victory over greed, anger, and ignorance. Greed, anger, and ignorance arise from our self-centered way of thinking, and are referred to as the three poisons because they poison our lives by causing all kinds of suffering for ourselves and others. The way for us to overcome these three poisons is to attain enlightenment and receive the wisdom and compassion of the Buddha.
The members of the winning Super Bowl team possess the inner and outward attributes of a superior athlete. Likewise, one who conquers greed, anger, and ignorance and attains the victorious state of Buddhahood possesses the inner and outward merits and virtues of enlightenment. The inner virtues of the Buddha include wisdom and fearlessness. The Buddha also displays outward virtues, such as sharing the Dharma for the benefit of all beings. By sharing the Dharma, the Buddha shines the light of his wisdom freely illuminating every aspect of our lives.
The nembutsu, or the practice of reciting the name of Amida Buddha in the words “Namo Amida Butsu,” has been provided for us by the Buddha as a way to receive the immeasurable wisdom and compassion of awakening. In his writings, the eminent 12th century Japanese priest Honen describes how all the virtues of enlightenment are contained in the words “Namo Amida Butsu,” the name of Amida Buddha:
. . . into the name flow all of Amida’s uncountable virtues. That is to say, in the name are contained all the merits and virtues of Amida’s inner enlightenment, such as the four kinds of wisdom, the three bodies, the ten powers, and the four kinds of fearlessness. Also contained in it are all the merits and virtues of his outward activities, such as the major and minor bodily characteristics, the emanation of light, the preaching of the Dharma, and the benefitting of sentient beings.(Honen’s Senchakushu published by the Kuroda Institute, page. 76)
In providing us with the nembutsu teaching, the Buddha provided us with a means to receive all the merits and virtues of enlightenment. To say the words “Namo Amida Butsu,” is gratefully acknowledge the working of the Buddha’s wisdom in our lives. We receive the benefits of the Buddha’s awakening as the light of the Dharma illuminates our lives, liberating us from the fear and darkness of ignorance.
As you face the challenges in your life, I encourage you to keep in mind that the Buddha has provided his teachings in Dharma as a light to guide you on your path to awakening and a life of wisdom and compassion. When you feel the presence of the Buddha’s wisdom and compassion in your life, you may find the words “Namo Amida Butsu” coming forth in gratitude from your lips from time to time.
In gassho,
January 2011 Message
I’d like to take this opportunity to express my gratitude to our Sangha for the warm welcome that you have shown my wife Shoko and me this past year. I am particularly grateful to all of you for your patience and support as I learn the ropes here in my first assignment as a BCA Minister.
Spending time with the members of our Sangha has deepened my appreciation for the way in which the Buddhist teachings have been transmitted over several generations on American soil. In the openness and warmth of our temple community, I have been inspired to see how the wisdom and compassion of the Jodo Shinshu Buddhist culture that was brought to this country by Japanese immigrants over the past century continues to thrive.
My first experience of the Jodo Shinshu Buddhist Sangha occurred while I was living in Japan. Pursuing ministerial studies at the Chuo Bukkyo Gakuin Buddhist Seminary in Kyoto gave me a taste of life in a community that is illuminated by the wisdom and compassion of the Buddha. This past March, as I was approaching my graduation from the seminary and preparing to return to the United States to begin my ministry in the Buddhist Churches of America, I have to admit that I was a little nervous about leaving Kyoto and the Buddhist community that had nurtured me as a student. Would I be able to continue learning and deepening my appreciation of Buddhism in a new place far away from my teachers and Dharma friends in Japan? Would I experience the same sort of support and challenges that helped me deepen my appreciation of the nembutsu teaching while I was studying at the seminary?
In the past eight months that I have been privileged to serve the BCA Sangha in Oxnard and Santa Barbara, I have met many wonderful teachers and Dharma friends who have deepened my appreciation of the Dharma through their kindness and insights. Furthermore, I have been inspired to see how the Buddha’s teaching of the nembutsu has continued to thrive here in the United States thanks to the dedication of generations of BCA members who have incorporated the teaching into their daily lives and developed a uniquely American expression of Jodo Shinshu Buddhist tradition.
In recent months, I have enjoyed the opportunity to visit the homes of some of our senior temple members who are not able to regularly join us for service. Spending time with these people whose lives have been illuminated by the wisdom and compassion of the Buddha as they experienced the dramatic events and changes of the past century, I feel the power of the nembutsu in our Sangha.
In my conversations with these homebound members of our Sangha, I have been struck by their kindness and gentle demeanor. As I listened to the stories of their experiences with friends and family, I recognized a profound sense of peace that comes from a life directed toward the realm of the Buddha’s immeasurable wisdom and compassion, which we call the Pure Land. During my visits, we gather before the image of the Buddha’s compassion in the butsudan, or family shrine, for a simple service in which we chant the words of the Buddha in the Juseige. For some of the members I have visited, the familiar ritual and chanting brings a noticeable clarity and focus to their minds that lasts for several minutes following the service.
In our Pure Land Buddhist tradition, the clarity and peace of mind that comes from entrusting oneself to the compassion of Buddha’s vow to guide all beings to enlightenment is described as the diamondlike mind of a person who dwells in the stage of the truly settled. In his Notes on 'Essentials of Faith Alone,' the venerable 12th century Japanese Buddhist teacher Shinran, writes:
Those persons who have attained true and real shinjin are taken into and protected by this Vow that grasps never to abandon; therefore, they realize the diamondlike mind without any calculation on their own part, and thus dwell in the stage of the truly settled.
(Collected Works of Shinran, p. 454)
Shinjin refers to the entrusting mind that is freely guided by the light of the Buddha’s wisdom. To be in the stage of the truly settled is to have unwavering confidence that the Buddha’s teachings provide a sure path to awakening and liberation from suffering.
The spirit of entrusting that I have encountered in the reverence that the members of our Sangha have for the Dharma continually inspires in me a greater appreciation for the nembutsu teaching as it has been passed down in the Buddhist Churches of America. In the coming year, I look forward to the opportunities I will have to grow together with the members of our Sangha as we are illuminated by the wisdom and compassion of the Buddha. If you, or someone you know, would appreciate a visit at home, please do not hesitate to contact me anytime at the Oxnard Buddhist Temple: (805) 483-5948.
In gassho,
December 2010 Message
By Rev. Henry Toryo Adams
Shinran, the eminent Japanese Buddhist priest who we look to as the founder of our Jodo Shinshu tradition, passed from this world in 1262,
and many special events are taking place around this time in observance of his 750th Memorial. For me, one of the most meaningful events has been the Honen and Shinran play performed here in the United States by the Zenshinza Theatre Company from Japan. I would like to express my gratitude to the Oxnard Buddhist Women’s Association for providing an opportunity for many of our temple members to attend a performance of the play by coordinating the purchase of tickets and organizing a bus to the theatre in downtown Los Angeles.
The 800th Memorial for Shinran’s teacher Honen coincides with Shinran’s 750th Memorial, which has inspired several schools of Japanese Pure Land Buddhism to work together on joint projects like the Honen and Shinran play. Experiencing the story of these two great teachers and their relationship through the performances of live actors gave me a deeper appreciation of their commitment to teaching the path to awakening through the nembutsu.
Shinran’s wife Eshinni was also a student of Honen’s, and she shared Honen and Shinran’s deep appreciation of the nembutsu teaching as a path to liberation from suffering for all beings. Eshinni had profound reverence for both Honen and Shinran, as expressed in the following dream that she describes in a letter to her daughter Kakushinni:
[I recall] a dream I had while we were at a place called Sakai village at Shimotsuma in Hitachi [province]. It seems that there was a dedication ceremony for a temple building. The building stood facing east, and it was apparently on the eve of the ceremony. In front of the building there were lanterns [burning] bright, and to the west of the lanterns in front of the building there were [two] Buddhist images suspended from the horizontal part of what seemed to be a shrine gate (torii). In one there was no face to the Buddhist image, but only a core of light, as if it were the radiance of the Buddha’s head; distinct features could not be seen, and light was the only thing there. In the other, there was a distinct face to the Buddhist image. I asked what Buddhist images these were, and the person [who answered]—I have no recollection who the person was—said, “The one that is only light is none other than Master Honen. He is the bodhisattva Seishi.” When I asked who the other was, he said “That is the [bodhisattva] Kannon. That is none other than the priest Zenshin [i.e. Shinran].” Upon hearing this I was shocked [out of my sleep], and I realized that it had been a dream.
(Letters of the Nun Eshinni by James C. Dobbins, page 27)
In Eshinni’s description of this dream we can see that her reverence for Honen and Shinran penetrated deep into her consciousness. Her identification of Honen with Seishi, a bodhisattva of ultimate wisdom, and Shinran with Kannon, a bodhisattva of boundless compassion, shows that she experienced and encounter with the wisdom and compassion of awakening in her relationships with Honen and Shinran.
The Buddhist scriptures tell us that bodhisattvas are beings who establish vows expressing their aspiration to realize perfect awakening and the attainment of Buddhahood. Among the vows established by bodhisattvas is the vow to guide all beings to enlightenment. Our Jodo Shinshu Buddhist tradition teaches that bodhisattvas come forth from the realm of the Buddha’s immeasurable wisdom and compassion and appear in our lives to guide us on our path to awakening.
To recognize the working of bodhisattvas in our lives is to acknowledge with gratitude all the beings that help to illuminate our path to a life of greater wisdom and compassion, or understanding and kindness. Many people learn profound lessons of kindness from family members like parents and grandparents. I have also heard stories from parents whose children have shared wisdom by helping them see the world with the clarity of innocence. Pets can also be teachers—such as a dog that reminds us to be present in the moment rather than getting carried away by our worries, or a kitten who relaxes completely in a state of pure entrusting when being carried in the gentle grasp of its mother’s jaws.
Sometimes the difficult people that we deal with in our lives wind up guiding us to the deepest realizations of wisdom and compassion. Often people who say or do hurtful things are struggling with intense suffering of their own. If we can look beyond our own limited perspective of frustration and annoyance to recognize the suffering of that other person with genuine concern, then we are able to direct our lives toward the immeasurable wisdom and compassion of the Buddha.
Every day countless beings are present our lives showing us the way to live with wisdom and compassion. By acknowledging the lessons they share with us, we can learn to treasure those moments of insight as encounters with bodhisattvas who have returned from the realm of perfect awakening to guide us on our path to liberation from suffering.
In gassho,
November 2010 Message
True Companions
By Rev. Henry Toryo Adams
My wife Shoko and I would like to take this opportunity to thank everyone who took part in the Welcome Luncheon that was held for us following the Autumn Ohigan Service at Oxnard Buddhist Temple. Thanks to the hard work of the organizers, and the exciting performance by Togen Daiko, we were able to enjoy a delicious meal and the delightful company of the Sangha in a festive atmosphere.
I particularly enjoyed seeing the members who are active in the various groups that make up our Sangha gather and spend time together. The Buddhist Women’s Association, Dharma School, Taiko, the Oxnard Buddhist Temple Study Class, and various other temple groups regularly meet at different times of week, and yet they share the common thread of a connection to the Dharma. It is this shared commitment to the teachings of the Buddha that enables our diverse Sangha to come together so harmoniously at events like the Welcome Luncheon, Obon, and the Ventura County Fair.
As I observed the lively conversations during the Welcome Luncheon, I enjoyed seeing old friends who hadn't seen each other in a while reconnect. I also encouraged to see new friendships developing as our Sangha embraces new members. I look forward to having increasingly regular opportunities for our Sangha community to deepen friendships new and old at temple activities.
Spending time with companions who share a deep appreciation of the Dharma is one of the most important elements of Buddhist practice. In the Jodo Shinshu Buddhist tradition, which teaches a practice of mindful daily living, our companions can serve as some of our greatest teachers. By recognizing the wisdom and compassion of the people around us, we are able to experience the guiding light of the Buddha in our daily lives.
In the following verses, Shinran, the 12th century Japanese priest who clarified the Pure Land Buddhist tradition, extols the virtues of companions who rejoice in the Dharma:
Those who realize shinjin, which is Other Power,"Revere [the dharma] and greatly rejoice in it,And therefore are my true companions." Such is the praiseOf the World-honored one, the master of the teaching.(Collected Works of Shinran, p. 412)
“Shinjin” is a Buddhist term composed two Chinese characters: shin 信 “to trust” and jin 心 “heart/mind.” “Shinjin” is often translated as “entrusting mind” or “faith.” To realize shinjin is to trust that the power of the Buddha’s wisdom and compassion will guide all beings, including oneself, to enlightenment. A person who entrusts herself to the wisdom and compassion of the Buddha will treasure the Buddha’s teachings and experience great joy in knowing that she will unfailingly reach the realm of awakening.
The “World-honored one” refers to Sakyamuni Buddha, the historical Buddha who lived in India about 2,500 years ago. Sakyamuni Buddha taught that those who rejoice in the Dharma help guide us on our path to awakening, so he encouraged us to embrace as our true companions those who entrust themselves to the wisdom of awakening.
Oxnard Buddhist Temple is a place where we can gather in the company of people whose lives are illuminated by the Buddha’s wisdom and compassion. When we spend time with the members of our Sangha community, our appreciation of the Dharma is deepened through the moments of kindness and insight that we share with each other in the midst of everyday activities like playing games, preparing delicious food for others to enjoy, rehearing an inspiring drum rhythm, or exploring the Buddha’s teachings together through conversation. In this true companionship, the direction of our lives toward the realm of the Buddha’s immeasurable wisdom and compassion is affirmed.
In gassho,
October 2010 Message
Embraced Never to be Abandoned
By Rev. Henry Toryo Adams
Last month I had the pleasure of joining the members of the Southern District Junior Young Buddhist League for a conference that was held in beautiful San Diego. I was inspired to see so many young people gather together for a weekend of fun activities that deepened our appreciation of the Buddha’s teaching in the nembutsu. I was particularly grateful to the participants for warmly welcoming me to take part in the conference activities and for making me feel at home in the group.
For me, the most memorable workshop of the conference was one designed to highlight issues of diversity. The organizers made a line with a strip of masking tape on the floor of the room where the activity was held and asked everyone to stand on one side of the line. We were instructed not to talk or communicate in any way—including facial expressions and gestures. One of the organizers proceeded to read a series of statements, such as, “Step across the line if you consider yourself to be part of the middle class.” Or “Step across the line if someone you knew has died of AIDS.” After reading each statement, the organizer would say, “Look at the people next to you, look at the people across from you, please step back.”
There were times when all the participants stepped across the line and times when none of the participants stepped across the line. At times, the groups on either side of the line were fairly even in size, and on a few occasions one or two people found themselves looking across the line at the majority of the group. During the activity there were times when I was in the minority and felt acutely aware of my differences with the other participants. At the same time, I felt a strong connection with the few people who were standing together with me because of something we had in common.
Reflecting on my experience of that workshop during the drive back up the coast to Oxnard the next day, I found myself reflecting on the contribution that Buddhism makes to the rich tapestry of religious diversity here in the United States. Those who have gone before overcame great challenges so that we could receive the Buddha’s teaching. What is it that they have passed down to us?
When I consider the common aspects of all Buddhists traditions, one aspect of Buddhism that immediately comes to mind is reverence for the Three Treasures of Buddha, Dharma, and Sangha. The Buddha is the Awakened One who spent many years reflecting on the causes of human suffering before realizing a path to liberation for all beings. The Dharma is the true teaching that the Buddha provided as a means to liberate all beings from suffering. The Sangha is the community of people whose lives are illuminated by the teachings of the Buddha. During our weekly services we take refuge in these Three Treasures, as a source of guidance for our daily lives. This practice of taking refuge in the Three Treasures is shared by Buddhists throughout the world.
The world's diverse Buddhist traditions provide a variety of different approaches to the path to liberation from suffering. Each tradition has been influenced by the local culture and customs where it developed. Nevertheless, all Buddhists have reverence for the Buddha, his teachings, and the community that has passed down those teachings.
The Oxnard Buddhist Temple has its spiritual heritage in the Japanese Pure Land Buddhist tradition of the eminent 12th century priest Shinran and his teacher Honen. Shinran and Honen emphasized the all-embracing light of the Buddha's compassionate wisdom as expressed in the following passage from The Sutra of Contemplation on the Buddha of Immeasurable Life:
" . . . each ray of light shines out over the worlds of the ten quarters; and those sentient beings who are mindful of the buddha are embraced [by that light], never to be abandoned.”
(Ryukoku University translation, p. 59)
The teaching that the light of the Buddha’s wisdom shines out over the worlds of the ten quarters reminds us that the Buddha’s wisdom illuminates all places, and is not limited to India, Japan, or the main hall of our temple in Oxnard. When we are mindful of the Buddha and hear his compassionate call in the words “Namo Amida Butsu,” the light of wisdom can provide us with guidance in all aspects of our daily lives. This illumination is the activity of the Buddha and the Dharma.
At the Oxnard Buddhist Temple, I often feel the light of the Buddha’s wisdom illuminating my life through the supportive and accepting attitude of the members of our Sangha. I have heard several people describe their encounter with our Sangha as an experience of being accepted without feeling confined. In day to day living, I sometimes catch myself focusing on my differences with others, thinking, “I am part of this group, he is part of that group.” In the company of our Sangha, I am reminded that our common human experiences far outweigh our differences. Grounded in the wisdom of the Buddha and supported by the Dharma, our Sangha is a community where the all-embracing compassion of the Buddha is reflected in our lives.
In gassho,
September 2010 Message
Gliding to the Other Shore
by Rev. Henry Toryo Adams
This past month I was delighted to have the opportunity to join some of our young Sangha members at the Los Angeles Buddhist Coordinating Council (LABCC) Summer Camp at Camp Morning Star in the San Bernadino Mountains. In addition to helping lead the morning services and coordinate the religious programs, I had the chance to enjoy some of the outdoor camp activities, like archery, hiking, and canoeing.
Having grown up in Minnesota, the Land of Ten Thousand Lakes, I was particularly excited when I got a chance to join some of the campers for a hike and an afternoon of canoeing on Jenks Lake. The trail from the main camp facilities to the lake took us over out about a mile of fairly steep and rugged terrain. As we clambered down the rocky trail, occasionally reaching out the trees or our fellow campers for support, I was reminded of some of the hikes I have done at Mount Hiei near Kyoto, Japan. Making my way up and down the side of the mountain I reflected on many statues I have seen of Shinran dressed in the clothes of a travelling Buddhist priest, wearing a large hat to protect him from the elements and carrying a walking stick to support him in his journey. Shinran travelled widely in order to share the Nembutsu teaching, and surely spent many of his days on foot in the mountains of Japan. When I arrived at the lake after the hike, I took off my backpack and noticed that my shirt was soaked through with sweat just from hiking for thirty minutes with a five pound daypack.
Once we got out on the water, the counselors and staff who were leading the canoeing activity could tell I was enjoying myself back in my native element because I tended to lose track of time, and keep the campers who joined me in the canoe out on the lake longer than the other groups. Sitting in the canoe with two campers, I noticed that after we all paddled a few strokes together, the three of us could relax and be carried along supported by the lake without making any effort. How different it was from travelling on foot down the dusty mountain trail!
Shinran likens a life entrusted to the wisdom and compassion of the Buddha to this experience of being carried across the water in a boat saying, saying:
Nagarjuna clarifies the hardship on the overland path of difficult practice.
And leads us to entrust to the pleasure on the waterway of easy practice.
(Collected Works of Shinran, The Hymn of True Shinjin and the Nembutsu)
Just as the clear water supported our journey in the canoe as we made our way to the shore of the lake, the wisdom and compassion of the Buddha carries us from the shores of a self-centered life filled with frustration and disappointment to the shores of his realm of awakening. When we are able to hear the voice of Amida Buddha calling to us in the Nembutsu, we are able to let go of our struggling mind and be gently carried into a life of understanding and kindness.
This month we observe Autumn Ohigan, a time to reflect on how we are directing our lives to our destination on the shores of the Buddha’s realm of immeasurable wisdom and compassion. Autumn is a time of change, and as we begin a new Dharma School year at the Oxnard Buddhist Temple, I look forward to spending time our Sangha members of all ages as we support each other in deepening our appreciation of the Buddha’s teaching.
by Rev. Henry Toryo Adams
With Obon festivities in July and the Ventura County Fair in August, summer is a time for enjoying delicious food here in Oxnard. I heard many of the visitors to temple during our Obon dance festival on July 10 comment about how much they look forward coming to our temple in the summer to enjoy Japanese dishes like teriyaki chicken, udon, and sushi, and visiting our trailer at the Ventura County Fair.
The fact that people keep coming back year after year is a testament to the care that the organizers take in selecting high-quality ingredients and in maintaining the cooking techniques that have been passed down for generations. I got the chance to observe some of these techniques first hand on the Obon festival day. The members showed great patience with me as I tried my hand at preparing rice for sushi and manning the grill for teriyaki chicken. Over the course of the morning's activities I came to realize that there is truly and art to knowing when to rotate a rack of barbecued chicken or just the right amount of vinegar to add when making rice for sushi.
When I think about all the hard work that goes into the food that we share with the community at our Obon dance festival and the Ventura County Fair, I feel a deep appreciation for the Japanese Buddhist custom of saying the words itadakimasu, which means “I receive in humble gratitude,” before eating. A non-Buddhist friend recently asked me, “What it is that you say before eating?” When I explained the basic meaning of itadakimasu to him, he asked me the follow up question, “From whom or what do you feel you are receiving?” In Buddhism, our understanding of the world around us is grounded in a deep appreciation for the interdependent causes and conditions that bring each thing into being. When we receive the food we eat with humble gratitude, we recognize the various plants and animals whose lives become part of our nourishment. We also recognize all the people whose hard work has made it possible for us to have our food--the farmers, the grocery store staff, the cooks, and the servers.
Since moving to Oxnard in March of this year, I have enjoyed eating fresh, locally grown fruits like strawberries and oranges. Driving down local roads here in Ventura County, I often see fruit pickers hard at work in the fields and skilled truck drivers carefully transporting massive loads of produce from the farms. When I say itadakimasu before biting into a juicy strawberry or orange I call to mind those workers and feel gratitude for their hard work.
These feelings of gratitude come from awareness of the deep connection that we share with all other beings. This is an enduring aspect of human life, and was expressed in the following words during the twelfth century by Shinran, the eminent Japanese Buddhist teacher who illuminated the meaning of the Pure Land tradition:
. . . all sentient beings, without exception, have been our parents and brothers and sisters in the course of countless lives in the many states of existence. On attaining Buddhahood after this present life, we can save every one of them.
(Collected Works of Shinran, p. 664)
Many people feel close connections with their parents and brothers and sisters because they live in the same house for many years, sharing food and sometimes even clothing. Some people have close friends who are like family. Because we spend much of our time with these loved ones it is easy for us to feel special concern for them and gratitude for all the things that they do for us. Shinran encourages us to recognize the fact that although we may feel separated from others by space and time, we share a deep connection with all beings.
When Shinran tells us that we can save every being when we attain Buddhahood, he is reminding us that we will become one with the boundless compassion and wisdom of awakening that spans time and space to reach all beings. Saying the word itadakimasu and feeling humble gratitude toward all beings as we receive our food is a way for us to feel that wisdom and compassion in our daily lives.
July 2010 Message
The Clumsy and the Graceful
By Rev. Henry Toryo Adams
As we prepare for our Obon festivities on July 10, I enjoy seeing the members of our Sangha as well as friends from the local community gather at the temple twice a week on Tuesday and Thursday evenings for Obon dance practice.
It has been great to meet new people from the local community at the practices, and hear how they keep coming back to the temple every summer to learn the dances, so that they can actively participate on the festival day. Many of these people have expressed their appreciation for the openness and warmth of the Sangha in welcoming everyone and making them feel included in the activity.
I am new to Obon dancing, so I am grateful for the opportunity to practice with a group and learn from the more experienced dancers. As I surveyed the gathering at my first dance practice, I was impressed by the skill of the veteran dancers whose limbs flowed smoothly in harmony with the music coming from the speakers. Then there was me, struggling not to trip over my own feet while I exhausted all of my concentration trying to keep up with the arm movements of the simplest dance steps. In such situations, it is easy for me to fall into the trap of comparing myself to others, thinking She is so graceful that I am embarrassed by my clumsy stumbling around.
The wonderful thing about our Obon dance practices at the Oxnard Buddhist Temple is that those feelings of self-consciousness melt away in the spirit of cooperation and encouragement that prevails throughout the group. When one of the more experienced dancers notices a newcomer struggling to keep up with the dancing, he or she will go over right away and help them learn the motions. In these moments of kindness and generosity, I see the light of the Buddha’s wisdom and compassion reflected in the faces of our members.
In our society it is a common practice to compare people and find ways to rank them as inferior or superior. At times, we even go so far as to assign value to people based on their skills and level of achievement, speaking of them as if they were commodities in a market. We occasionally hear comments like, “Her knowledge of computer systems makes her a valuable asset to our company,” or “His inability to hit a curveball makes him a liability in our batting line up.” The problem with talking about people in this way is that in doing so we may lose sight of their humanity and come to think about them as objects rather than people with thoughts and feelings.
Jodo Shinshu Buddhist teachings offer an alternative to this perspective by showing us that from the perspective of the Buddha, we are all as precious as gold in our potential for awakening. Shinran, the twelfth century Japanese Buddhist teacher who we look to as the founder of our Jodo Shinshu lineage, cites the following verses written by the seventh century Chinese monk Cimin to illustrate this point:
Not discriminating at all between the poor and the rich and wellborn,
Not discriminating between the inferior and the highly gifted;
Not choosing the learned and those upholding pure precepts,
Not rejecting those who break precepts and whose evil karma is profound.
When beings just turn about at heart and often say the nembutsu,
It is as if bits of rubble were turned into gold.
(Collected Works of Shinran, p. 42)
The way of our world is to give the most respect to people who excel academically and have successful careers, and to look down on those who struggle in school, haven’t made much money, or have made some bad decisions in life. In contrast, the perspective of the Buddha embraces all people, recognizing that each person is magnificent in his or her potential to attain perfect Buddhahood by hearing the call to awakening in the nembutsu—the words Namo Amida Butsu.
As I struggle with my own lack of coordination and rhythm in trying to learn our Obon dances, the kind and patient support that I have received from the more experienced dancers reminds me that our temple is a place where we are all accepted just as we are whether clumsy or graceful, and that we have a wonderful Sangha community rich in opportunities to hear the compassionate voice of the Buddha calling to us in our daily lives.
June 2010 Message
Three Flavors of Dipping, One Taste Inside
May was another exciting month for me as I continued to get settled into my life as the Resident Minister at the Oxnard Buddhist Temple. One of highlights of the month was our joint Gotan-e service with the West Los Angeles Buddhist Temple and the San Fernando Valley Buddhist Temple. I was honored to have Rev. Fumiaki Usuki and Rev. Patti Usuki join me in the naijin for the service and enjoyed getting to meet some of our guests after the service and later that day at the California Strawberry Festival.
Strolling around the Strawberry Festival with Rev. Patti and Rev. Fumiaki, I was impressed by the wide variety of local foods and crafts, and also by the huge number of people that turned out to enjoy them. When we first arrived, we stopped by the Oxnard Buddhist Temple’s Chocolate Dipped Strawberry stand to say hello and sample of the delicious berries. I was glad to see some familiar faces and to have a chance to be introduced to some of the members I hadn’t met yet. I asked if there was anything I could do to help, but the members who were working the stand kindly said, “No, no, Sensei just enjoy the festival!” It was still early in the day, so I took their advice and spent time checking out the festival with the other two senseis and meeting some of their temple members until it got to be about 2:30 p.m. and was time for them to head over to their bus.
By that time the crowds were swelling and there were hundreds of people lined up around the Dipped Strawberry stand, so I thought I would see if I could convince someone to let me help out this time. I snuck into the back of the preparation area, set my coat down in the corner, and began rolling up my sleeves. The instant I turned around someone handed me an apron and showed me where to wash my hands. The next thing I knew, someone handed me a set of latex gloves and pointed me to a spot on the dipping line. Following a thirty-second orientation on to the dipping process, I was integrated into the finely choreographed production. After wading through the hectic crowd for a couple of hours, I enjoyed being surrounded by orderly movement and the mental tranquility of working with my hands. I was very grateful to the members staffing the stand for so readily including me in their activity.
The strawberries were dipped in melted chocolate, which hardened to form a crisp shell when cooled. There were three flavors available, and everyone seemed to have their favorite. Some preferred the mild creamy flavor of white chocolate. Others liked the smooth sweetness of milk chocolate. Others were partial to the bitter richness of dark chocolate.
These different flavors of chocolate shells covered the strawberries, but they all had the same berry taste inside. We as people adorn ourselves with a variety different shells, but on the inside we all share the same struggles of human life. Our shells take many different forms such as the clothes we wear, the cars we drive, the neighborhoods where we live, and the languages we speak. We have preferences based on these shells and create divisions in our society accordingly. However, when we see that we are essentially the same on the inside, then we have a true recognition of our common humanity.
Our teacher Shinran lived 12th century Japan where there were stark class divisions. At that time, it was widely taught that only people who had the means to pursue sophisticated religious practices could attain enlightenment through the teachings of the Buddha. Common people were advised to submit to the social order and hope to be reborn in a better station in their next life. Women and workers like fishermen and leather workers whose professions involved taking life suffered discrimination based on this popular understanding of human nature.
Shinran’s teachings spoke powerfully to the people of his time because they were based on the insight that all people, regardless of their gender or social status, can attain enlightenment through the Buddha’s nembutsu teaching. In his Hymn of True Shinjin and the Nembutsu Shinran writes:
When one thought-moment of joy arises,
Nirvana is attained without severing blind passions;
When ignorant and wise, even grave offenders and slanderers of the dharma, all alike turn about and enter shinjin,
They are like waters that, on entering the ocean, become one in taste with it.
(Collected Works of Shinran, pg. 70)
As human beings we all have the same potential for perfect awakening, so when we enter the great ocean of the entrusting mind that embraces the Buddha’s teachings, all our differences melt away and we recognized that we share the same taste of wisdom and compassion.
The delicious chocolate covered strawberries that were so popular at the strawberry festival were covered in different flavors of shell, but all had the same taste inside. As people, we may dress differently, drive different cars, do different jobs, and speak different languages, but when we awaken to the wisdom of the Buddha’s teaching, we see that we all share a common humanity.
Greetings from New Resident Kyoshi Minister Rev. Henry Toryo Adams
Having begun my assignment as the Resident Kyoshi Minister at the Oxnard Buddhist Temple on April 1, I would like to take this opportunity to share a little about my background and how I discovered my path as a minister in the Buddhist Churches of America.
Before I begin my self-introduction, I want to thank the Oxnard Buddhist Temple Sangha for your warm welcome and generous support as I get settled in and prepare for my wife to join me from Japan as soon as she receives her visa. I am deeply grateful for this encounter with all of you and look forward to growing together the Buddhadharma in the years to come.
Since I returned from Japan on March 29, I have enjoyed meeting members of our Sangha at the Hanamatsuri Service, study classes, and other temple activities. During these first encounters, there is one question that I have frequently been asked: “How did a Norwegian-American who grew up surrounded by the vast cornfields and dairy cattle of Minnesota come to be an ordained minister in the Jodo Shinshu Buddhist tradition that traces its roots to Japan?”
My first encounter with Asian religions occurred during my Senior Year of high school, which I spent as a Rotary Youth Exchange Student in the city of Chennai in southern India. Having grown up in a uniformly middle-class small town about 45 minutes west of the Twin Cities, the striking disparity between the rich and poor in Indian society made a strong impression on me and awakened many doubts in my mind. I found myself wondering, “Why must the laborers I see toiling under the hot sun and the people who populate the slums that I walk by on my way to school live in constant struggle and grinding poverty? Why have I been privileged to live a life of comfort and given every opportunity to fulfill my dreams?”
As I pondered these questions, I began to explore a wide range of philosophies and religions looking for answers to the problem of human suffering. In the course of my reading, Buddhism was the teaching that stood out among all the others as a source of wisdom that spoke directly to questions in my heart. The teaching that our self-centered thinking is the root cause of suffering was a particularly powerful insight for me.
As an undergraduate at St. Olaf College in Minnesota, I continued to explore Buddhism through reading and visits to Zen Centers in Minneapolis and St. Paul. During my Junior Year at St. Olaf, I spent a semester at Kansai Gaidai University in Osaka, Japan. I was living near Kyoto at that time, and had the opportunity to explore the richness of Japanese Buddhism while taking part in meditation retreats at Zen temples. It was during that time in Japan that I first became interested in becoming a Buddhist minister.
After graduating from St. Olaf and spending a year teaching English in Taiwan, I decided to pursue a life of studying and sharing the Buddhist teachings as a scholar and academic teacher. I enrolled in a graduate studies program at the University of Michigan and continued my study of Chinese and Japanese Buddhism. I learned many valuable skills for studying Buddhism at the University of Michigan, but realized along the way that I was interested in Buddhism as a source of wisdom and guidance for our daily lives, as opposed to an object of scholarly research.
I left graduate school after receiving a Master’s Degree in Buddhist Studies and spent one year working at a freight forwarding company in Seattle before moving to Miyazaki, Japan to work as a Coordinator for International Relations through the Japan Exchange and Teaching Programme. While in Miyazaki, I encountered the warmth and compassion of Jodo Shinshu Buddhism through services and Dharma lectures at the Shineiji Temple in Miyazaki City. In the writings of Shinran, the 12th century founder of Jodo Shinshu Buddhism, I discovered elegant solutions to many of the problems I had encountered in trying to practice the Buddhist teachings of non-self in daily life.
After completing my employment contract in Miyazaki, I spent three months traveling around the United States visiting BCA temples and participating in events before returning to Japan to begin my ministerial studies in Kyoto. While in Kyoto, I spent two years at the Hongwanji Seminary Chuo Bukkyo Gakuin, where I received a thorough ministerial education enhanced by the school’s carefully cultivated Jodo Shinshu Buddhist culture. Each student is accepted as they are and encouraged to realize their full potential. Starting each day with a morning service that fostered mindfulness of the Buddha, my studies at Chuo Bukkyo Gakuin gave me a taste of what it means to live a life illuminated by the wisdom and compassion of awakening.
I am deeply grateful to have been welcomed into this Sangha, and I humbly ask for your patience as I learn the ropes here at the Oxnard Buddhist Temple. I am most fortunate to be receiving excellent support and guidance from the members of the Sangha, Temple Board, the Buddhist Women's Association, and many other groups. Rev. Marvin Harada of the Orange County Buddhist Church and Rev. Fumiaki Usuki of the West Los Angeles Buddhist Temple are also generously sharing their wisdom and experience with me as mentors in my ministerial orientation.