Sadly, Hanamatsuri Service was canceled because of the Covid-19. Usually, we celebrate Shiran’s birthday as the Gotan-e Service in May, but it was also canceled. All Buddhist services at the temple will be canceled for a while. I feel sad about this situation. However, in Buddhism, we learn from everything. As long as we remember that we are future Buddhas and are mindful of the Buddha Dharma, we can find the meaning of life from even sadness and sufferings. At funeral services, Jodo Shinshu ministers read the “White Ashes”. In the letter, Rennyo wrote: “Though in the morning we may have radiant health, in the evening we may be white ashes. When the winds of impermanence blow, our eyes are closed forever...”. The winds of impermanence symbolize the transiency of this world. As the winds blow flowers (the symbol of life), no one knows when our lives will come to an end by sudden accidents or disasters. I strongly believe we can now understand Rennyo’s words well, because of the virus outbreaks. As Shinran said in the “Tannisho”, we are living in a burning house. We are always in a state of emergency. As a Jewish proverb says, “When time is good, be happy, but when time is bad, consider!” I am convinced that now it is the time to consider, based on the Buddha’s great wisdom.

Shinran declared that the Larger Sutra, one of the Three Pure Land Sutras, is the true teaching of the Pure Land Way. A great Bodhisattva, Dharmakara, vowed 48 aspirations. He immersed himself in difficult practices, without a distracted mind, to be a Buddha for five kalpas (eons). Dharmakara’s goal was to liberate all sentient beings from their sufferings and worries. With diligence, Dharmakara achieved all of the aspirations and became the great Buddha named Amida. Sakyamuni Buddha told his disciples that ten kalpas had already passed since Dharmakara became Amida. Over this long time, Amida Buddha’s great compassion and caring had been working for all beings from the past to the future. The first volume of the Sutra tells us this story.

In the second volume, Sakyamuni lamented that, although Amida accomplished their wish to gain the power to help all sentient beings and prepare a place to take them, no one has been born there yet. Although it is an easy path to be liberated from our sufferings and worries, many will not be able to attain true peace through Amida’s great help. Why is this? It may be because people are not very trusting. People do not trust that Amida’s great efforts are always reaching out to all of us, to release us from our sufferings. Amida reaches out a hand, but we do not grab Amida’s hand. For example, a person may be drowning and an experienced rescuer tries to help them. If he/she does not trust the rescuer and just struggles frantically in the water trying to stay afloat, what will happen? The drowning person will go under the water. Even though the rescuer tried to help them, if the person refused the help, then he/she will drown in the deep water. We are full of base passions that prevent us from attaining the ultimate peace called Nirvana. As long as we do not realize and reflect on our nature, even Amida, it is not easy to help us completely. As you may know, I have a serious illness. If I did not follow my doctors’ instructions and I did not strive to get well, I would die soon. To grab Buddha’s hand means to humbly listen to Amida’s wishes and rely on them. We should also reflect upon our imperfect selves through the mirror, in the Buddha Dharma.

In the second volume, Sakyamuni tried to help us understand that, although we do not know much about others and ourselves, we are still obstinate and arrogant. When I humbly read Sakyamuni’s descriptions of my true self in the second volume, I felt so ashamed. For me, after reflecting upon the sutra, I realized my foolishness in my occasional false show of power.

“They each harbor greed, anger, and ignorance, and seek only to promote their own interests, craving to possess more than they already have. Whether they are well-born or not, high or low, they are all the same at heart... Even if they are wealthy, they are stingy and not willing to give anything to others. Attached to their wealth and extremely greedy, they worry and suffer over it. Living in this way, when their lives come to an end, they find that they have nothing on which to rely. Each comes alone and goes alone, and there is nothing they can take with them.”

-The Larger Sutra, the second volume

When I was younger, I just did what I wanted to do without any consideration. After I got a serious illness, I am considering my life a lot more deeply. I am convinced that life is impermanent. Death does not come from somewhere- it is actually a consequence of our birth. Life is like blowing-up a balloon. Nobody knows when it will burst. Therefore, it is very important to realize what we should consider and do right now. The present is everything. Life is what piles up in the present moments. Like the myth of Pandora’s Box, there is always a hope among sadness and sufferings. I believe the hope is Buddha’s wisdom for us. Through this difficult situation, let us consider what is the most pressing and important matter for us.

Lastly, I left Oxnard Buddhist Temple to obtain medical treatments in Japan. I am very glad that I was able to welcome the 25^th Gomonshu and commemorate the temple’s 90^th anniversary with all of you. It became my wonderful memories. I would like to thank you for everything. The Covid-19 outbreak is still active in the US. Please stay safe and healthy. Thank you again very much.

Namo Amida Butsu

Shinran’s Words are Like a Neighbor to be Welcomed

Rev. Masanori Watanabe

This month, I would like to write about Shinran Shonin’s verses. Shinran wrote more than 500 verses to spread the Pure Land Path to the commonalty, such as famers. The features of his verses are easy to read and rhythmical, and consequently they are repeatable and memorable. I would like to introduce one of Shinran’s verses.

My eyes being hindered by blind passions,

I cannot perceive the light that grasps me;

Yet the great compassion, without tiring,

Illumines me always.

-Hymns of the Pure Land Masters (Koso Wasan 95)

I have been able to recite this by heart since I was small. This verse is not difficult to understand and gives us hope.

The phrase “blind passions” (or base passions) appears in the verse. We often notice this word when we read Buddhist books, especially Jodo Shinshu books. “Blind Passions” is the English translation of the Sanskrit word Klesa. It is called “Bonnou” in Japanese. Shinran interpreted this that “Blind Passions” refers to pains which torment the body and afflictions which distress the heart and mind”. He also said, “All of us who are bound by all our various blind passions…”.

Do you envy Hollywood stars or super rich people? We think they are much happier than us; however, they are also facing the same sources of our sufferings, such as aging, sickness and death. No one can avoid these realities. They yield to a desire for existence, grasping, clinging and attachments to everything, and lead people into delusions of habit. Some people even yield to the desire for the death of the body. However, usually, many of us can live cheerfully because of countless and sometimes unseen (we are seeing but do not care or realize) benefits and support, such as warm sunlight, the bounty of the earth, or the love of many people embracing us. The Nembutsu, Namo Amida Butsu, manifests the workings of the wonderful source of life. When we say this phrase, we gradually realize our true selves, like when we look at ourselves in the mirror. I taste my 47 years of life with joy and tears, like other people, and I have been inspired by Shinran’s verses when I went through rough times. As a famous Japanese potter, Kanjiro Kawai, said, “You may think you are helpless, but actually you already have been helped.” The Shiran’s verse tells us that as long as we are mindful of the dharma (universal truth), we are not alone. We are connected to all Buddhas, especially Amida Buddha. We are embraced by the Dharma.

The Jodo Shinshu teachings are always with us and inspires. It is like the song ‘Shinran-sama’: “Shinran is my guide, spirit of compassion. Shinran’s words are like a neighbor to be welcomed in.” Through the verse that I have introduced to you, Shinran taught us that, like the sun, the great compassion of the ultimate source of life called the Buddha, without tiring, illumines us always no matter what happens.

Namo Amida Butsu

The Importance of the Larger Sutra of the Buddha of Immeasurable Life

Rev. Masanori Watanabe

Last time, I wrote about the Contemplation Sutra, which is one of the Three Pure Land Sutras. I would like to write a little about the Larger Sutra this month.Shinran-Shonin (Shonin is an honorific appellation that means holy priest) wrote commentaries on the Pure Land Path. The most famous is “The True Teaching, Practice, And Realization of The Pure Land Way.” This book is made up of six chapters. The first chapter summarizes the points of the teachings of the Pure Land Path.

Shinran wrote in the beginning of the chapter:

Shinran called the Larger Sutra the true teaching of the Pure Land Path. Jodo means Pure Land, Shinshu means true essence, so Jodo Shinshu means the true essence of the Pure Land Path. This is the origin of our Buddhist denomination’s appellation.

The Larger Sutra is composed of two volumes. The description in volume one is what Sakyamuni Buddha discoursed about a Bodhisattva named Dharmakara, later Amida Buddha, on Vulture Peak in Rajagrha (Magada kingdom). How did the Bodhisattva become the great Buddha? We can learn the origin of its Birth through reading the Larger Sutra. Volume two describes our true selves and the reason why we need to recite Amida Buddha’s name with our deepest reliance on their great wisdom and compassion.

In volume one, the historical Buddha’s life story is described at the beginning. Before becoming the world honored one, he was troubled by many concerns such as birth, aging, sickness and death. However, he solved his problems by immersing himself in self-investigation and he attained the perfect peace called Nirvana or enlightenment. Afterwards, he strived to release many people from their worries and sufferings. The Buddha said that his teachings are like medicines, and each patient’s condition is different. The Buddha tried to help people the most appropriate way for each person. That is why the Buddha gave us a lot of teachings. Each Sutra is important because it is a specific guide to attain enlightenment. All of his teachings have been cherished by many Buddhist sects since they were compiled as sutras.

The question may be asked, if all sutras are equally important, why did Shinran state in his commentary that the Larger Sutra is the true teaching of the Pure Land Path?

There is a description in the Larger Sutra that states:

“In Tathagata (all Buddhas)’s great compassion, they are filled with pity for the beings of the three worlds. (As one of Them) I have appeared in this world and expounded the teaching of the Way, seeking to save the multitudes of living beings bestowing upon them the benefit that is true and real.”

What is the benefit that is true and real? It is “Namo Amida Butsu.” Namo Amida Butsu or Nembutsu (Recitation of Amida Buddha’s name) is a symbol of the higher wisdom and great compassion of Amida Buddha. In the Larger Sutra, Sakyamuni declared that the true purpose of his birth was to convey Amida Buddha’s great wish for releasing all sentient beings from their sufferings. While the Buddha was discoursing these words, his body radiated like a luminous mirror.

Some people may not be able to accept these words of the Buddha. If so, it is OK. You are free if you believe the words which the Buddha said in the Larger Sutra. Shinran said in “A record in lament of divergences” that:

“Whether you take up and accept the nembutsu or whether you abandon it is for each of you to determine.”

Shinran rejoiced in the teaching of the Pure Land Path, and especially the Larger Sutra, during his life. For more than 750 years, we, as Jodo Shinshu followers, have been fortunate to be able to share Shinran’s utmost joy with others.

Buddha’s teachings are a light that shines upon this world filled with conflicts, annoyances and sufferings. We can now listen to the origin of the ultimate teaching of the Pure Land Path; in other words, Namo Amida Butsu, through reading the Larger Sutra. I believe if you read the Sutra, you will deeply understand the essence of the Nembutsu teaching and Amida’s great compassion.

Namo Amida Butsu

Jishin Kyoninshin

(Self-Benefit And Benefitting Others)Rev. Masanori Watanabe

As you may know, Jodo Shinshu is the largest Buddhist denomination in Japan. However, this tradition, which has 800 years of history, was falling into a decline when the eighth leader, Rennyo, ascended to the Gomonshu.

Rennyo is well known as the person who revitalized Jodo Shinshu in the 15th century. His efforts became the driving force behind a movement for Jodo Shinshu to grow into the largest Buddhist denomination in Japan.

Needless to say, Shinran Shonin is the most important person in Jodo Shinshu history, but Rennyo Shonin’s words and actions influenced the common people and Jodo Shinshu teachings spread rapidly among them.

For this month, I would like to introduce you to Rennyo’s words, quoted from Heard and Recorded During Master Rennyo’s Lifetime.

“Receiving *shinjin ourselves and then leading others to receiving it (Jishin Kyoninshin) appears in the Ojo Raisan (Master Shan-tao’s commentary), so we must receive shinjin ourselves before trying to lead other to it. That’s how we repay our indebtedness to the Buddha. We should first confirm our shinjin and then ‘spread the teaching of Great Compassion Widely’(Daihi Denbuke), i.e., spread the Buddha’s Great Compassion to all sentient beings and lead then along the way of truth.”

*Shinjin: A Japanese term closely meaning “entrusting,” is of pivotal importance in the Jodo Shinshu tradition; without it, there would not be no Jodo Shinshu. Shinjin is not something that one can fabricate through self-centered efforts and concepts. Shinjin is the entrusting that is awakened within each person through the working of the Amida’s Primal Vow, to be realized by us to be the ultimate reality that transcends the present life with all its imperfections and illusions.

The 25^th new leader Sennyo Shonin (Gomonshu Kojun Otani) sent his calligraphy to all BCA temples. He wrote Jishin Kyoninshin in his calligraphy to teach us the significance of the words. As Buddhists, our right practice is to deeply understand Buddha’s teachings and rejoice in them (Jishin=自利Jiri or Self-Benefit), and we should strive to share our joy with others through spreading the teachings (Kyoninshin=利他Rita or Benefitting others). They are essential factors for Mahayana Bodhisattvas to be a Buddha. I think “belief” is individual. But it is surely very important to support a temple with others. However, a Sangha will feel empty if they do not get comfort from listening to the Buddha’s teachings, which were transmitted from 2,500 years ago by many people, such as Shinran Shonin, Rennyo Shonin, and our ancestors. We should be pleased with their great compassion. I think it is one of the most important things in our lives. The historical Buddha said that this world is like a mountain of treasures for enlightenment.

However, if we cannot recognize that they are treasures, then we are blind to the joy they offer. We are very fortunate to have our temple and as long as the temple is here, you can listen to the Buddha’s teachings. You have access to these treasures.

I will try my best to share the wonderful Buddha’s teachings, especially Jodo Shinshu, the Pure Land Path, with all of you. I believe this is my duty as the Oxnard temple’s minister and my “Jishin Kyoninshin.”

Namo Amida

It Is Difficult to Meet True Teachers

Rev. Masanori Watanabe

It is difficult to meet true teachers

And difficult for them to instruct.

It is difficult to hear the teaching well,

And more difficult still to accept it.

-Hymns of the Pure Land (69)

As you may know, I became a Jodo Shinshu minister when was 33 years old. I was seeking another way, not the Buddhist way, in my early years. Although I was born in a temple family, I read the bible and Chinese sages’ books in my twenties. I did not know, or care much about Buddhism, especially Jodo Shinshu.

When I was 28 years old, I had the chance to visit India for a month. I was able to stay in some cities and villages. I clearly remember what I experienced in the village of Bodh Gaya. The village is famous, as it is the place where the historical Buddha attained enlightenment under the Bodhi tree. I was luckily able to participate in a big Tibetan gathering there. A huge number of Tibetan Buddhists gathered in the small village. The air was full of flying dust, and many people wore wearing masks. My throat felt dry and I was very uncomfortable, but soon I was considering more ethereal thoughts.

It was there I saw and heard the Dalai Lama for the first time. His dignity and calm countenance touched me very much. This event profoundly influenced me to contemplate what Buddhism really is.

After I returned to Japan, I began to read books about Buddhism. When I was 32 years old, I decided to go to a Buddhist school at Tsukiji Hongwanji, to study the foundations of Buddhism and Jodo Shinshu. Learning Buddhism, especially Jodo Shinshu, was very impactful to me and I decided to become a Jodo Shinshu minister.

These events are all connected. If I did not go to India and hear the Dalai Lama, I would not be a Jodo Shinshu minister today. As Buddhists, we do not believe in destiny or fate. However, I think it was inevitable for me to become a Buddhist minister because I was unconsciously seeking The Way all of my life.

Shinran Shonin had great joy with saying Namo Amida Butsu. If he did not meet his master, Honen Shonin, then he may not have been able to encounter the wonderful teaching of the Pure Land Path. Thus, I emphasize the significance of meeting our teachers and learning the teachings at temple.

I used to think that if I do something, it will not change anything in the world. However, I’ve come to believe: Although it may have only a small consequence, as long as I am a part of the world, when I change, the world will change too. If we are part of the present, we are responsible for the future. Do not cry over spilt milk, and do not cross your bridges until you come to them. We can only act in the present, but the future will be changed based on those actions. That is why what we do right now is so important.

“The Master said, ‘He has not lived in vain who dies the day he is told about the Way.’

-Confucius, The Analects

“Though he should live a hundred years, not seeing the truth sublime;

Yet better, indeed, is the single day’s life of one who sees truth sublime.”

-Sakyamuni Buddha, Dhammapada

If you have the chance to meet the great wisdom of the Buddha in one of our true teachers, perhaps something within you will change and as a result, the world will also change. Something like what I experienced in the village of Bodh Gaya many years ago, can happen to us today.

Namo Amida Bustu

Our Obon Festival is right around the corner in July. Every year, I look forward to dancing with everyone at the festival. The Obon dance practice begins in June. Let’s dance together! This month, there is a special service for Rennyo Shonin and Father’s Day on June 2 at 10:00. Our Dharma School Awards Ceremony also takes place in the June 2^ndservice. We look forward to seeing you there.I respect Rennyo Shonin very much. I am happy we have his portrait in the Naijin now. Some of you may not know much about his significance in our Buddhist tradition, Jodo Shinshu’s history. In the Heian period (AD 794-1185), aristocrats dominated Buddha’s teachings, thus common Japanese people did not know much about Buddhism. However, thanks to many great monks in the Kamakura period (AD 1185-1333) such as Honen and Shinran, Buddhism spread amongst the common people. Honen is the founder of Jodo Shu (Buddhism based on the Pure Land Way). Shinran Shonin was a disciple of Honen. He is also very important, as the founder of Jodo Shinshu. Rennyo was Shinran’s descendent, as well as the eighth leader (or Gommonshu) of the Buddhist tradition. When he ascended to the Gommonshu at the age of 43, the Buddhist organization was dying. He was not only intelligent but also very enthusiastic about spreading Shinran’s teachings to common people. His passion of spreading the teachings was like a burning torch that lit people’s darkness of ignorance. The people respected and loved him because, although he was born in a noble family, he had a great sense to embrace other’s feelings with deep empathy. Thanks to his wonderful efforts, Jodo Shinshu was revitalized and subsequently flourished. Today, Jodo Shinshu is the largest Buddhist denomination in Japan. It is said that the Jodo Shinshu followers number about 12,000,000 in Japan. That is one tenth of the Japanese population. Thus, Jodo Shinshu has influenced many Japanese people’s thoughts and acts, and in other words, Japanese culture, for more than 800 years.

Rennyo Shonin was an integral part of its development.

I would like to share his words with you.

“Hard is the Rock, soft the water; yet water wears away the rock.

There is an old saying that if there is a will, even the attainment of Buddhahood is possible.

No matter how little Shinjin one possesses, if one listens earnestly to the teachings,

They will attain Shinjin through compassion of the Amida Buddha.

Therefore, it is important that one listens earnestly to the teachings.”

-Heard And Recorded During Master Rennyo’s Lifetime (193)

As the famous German poet, writer, and politician Goethe (1749-1832) said;

“We must always change, renew, rejuvenate ourselves: otherwise, we harden.”

I think the Buddha’s teachings are always young and fresh because they are connected to the source of life.

As Rennyo did, we need to revitalize ourselves through listening earnestly to the Buddha’s teachings.

For everyone, each day is very precious and special because it will be never repeated in our limited lives.

Tomorrow becomes today and yesterday. This day will never come back.

Therefore, what we think and do today, right now, is very important.

I am truly grateful for encountering the wonderful teachings of Sakyamuni Buddha in my life.

I would like you to be grateful for being able to listen to Buddha’s teachings at the Oxnard Buddhist Temple. Our temple just turned 90 years old, thanks to the compassion of the many people who established and sustained this temple through these many years.

As the Three Treasures say, encountering Buddhism in this life is rare and wondrous.

Let us not forget that nobody knows what will happen tomorrow, thus we should diligently listen to the Buddha Dharma and put it into practice in daily life.

Namo Amida Butsu

The Teaching of the Harp

Rev. Masanori Watanabe

Wintery rainy days have gone, and nice warm sunlight has arrived to our delight. As a Japanese, I feel that April symbolizes an entrance ceremony to welcome new students or employees to a new beginning. In Japan, April is also the month when the beautiful cherry trees blossom. Many people have parties under the cherry trees while watching the flowers fall. The viewing is called “Hanami 花見”, and I used to do it with my Japanese friends so I look back on it with nostalgia. On April 7^th, there is a very important Buddhist Service at the temple. It is Hanamatsuri, or Kanbutsu-e, and it is the celebration of the Buddha’s birth. I look forward to the Hanamido (flower-pavilion) decorated by our Dharma school and the Hatsumairi (first temple visit for babies). Lastly, I appreciate your support and participation in our wonderful Hawaiian Breakfast.

In the legend of the Buddha’s birth, as a Bodhisattva, he reincarnated many times to accumulate merit before he became a Buddha. Queen Maya had a strange dream about a white elephant entering into her womb through the right side of her chest, and she became pregnant. Surrounded by many beautiful flowers, she gave birth to a prince named Siddhartha, later the historical Buddha, in the Lumbini Garden. He grew up as the successor of his father, King Shuddhodana. However, he abandoned his throne and left the castle at the age of 29 to be a mendicant and look for the solution of his spiritual unrest. When he was 35, he was awakened to the universal truth called Dharma under the Bodhi tree, and became the enlightened one.

Until his passing at the age of 80, the Buddha discoursed many teachings. It is said that his first teaching was “madhyama pratipad”, which means the “middle way”. This is a very important Buddhist concept. Therefore, to understand this teaching, I would like to introduce a Buddhist story.

The Buddha, Sakyamuni, had many disciples. Among them, there was a young man named Srona who was born in a very wealthy family. He was brought up with great care, so he had delicate health. It is said that he had not left his house until he became the Buddha’s disciple, and at that time, he had soft hairs on his palms and soles. After he heard Buddha’s teachings, he was very earnest to gain enlightenment and became a disciple of the Buddha. He tried so hard that his feet bled.

The Buddha said to him,

“Srona, did you ever study the harp at your house? You know that a harp does not make music if the strings are stretched too tight or too loose. It makes music only when the strings are stretched just right. The training for enlightenment is just like adjusting the harp strings. You can not attain enlightenment if you stretch the strings of your mind too loosely or too tightly. You must be considerate and act wisely.”

Srona found these words very insightful and finally gained what he sought by taking the middle way.

When I was a child, I watched an animation video of Buddha’s life produced by the Hongwanji. In this, young Siddhartha encountered the parable of the harp during his struggle of leading his very ascetic life, and he realized that he should also not insist upon such extremes. He then attained his awakening with deep self-examination under the Bodhi tree. The parable impressed me as a child, and still does to this day.

Entangling in any extreme, hinders following the path to enlightenment. The teaching of the harp tells us the significance of being mindful of the middle way.

Namo Amida Butsu

Seven Kinds of Dana by Compassionate Heart and Actions

Rev. Masanori Watanabe

It is still cold, but it is getting warmer little by little. This month, we have our Chicken Teriyaki Dinner Fundraiser. We appreciate your help and support with this delicious fundraiser. Thanks to each of you for your contributions, we can also commemorate the 90^thanniversary of our temple this year. I am very happy about this from the bottom of my heart. March’s Shotsuki is on March 2^ndat 10:00 am. March’s special service is Spring Ohigan. Our guest speaker for that service is Rev. Candice Shibata, from the Buddhist Church of Florin. There are many female Jodo Shinshu Buddhist ministers in Japan and also in America, and they are often popular with the Sangha. Rev. Shibata is one of them and she is also my personal friend. Rev. Shibata is a light of hope in the Buddhist Churches of America. The Spring Ohigan service is on March 24^that 10:30 am. Before the service, at 8:30, we welcome you to gather in the Social Hall for hot coffee or tea, and a light breakfast. Rev. Shibata will give a short lecture (Q & A) in the Social Hall from 9:00 to 10:00 am. Shibata-sensei will then answer questions from the Sangha. I look forward to seeing you at these services.

Speaking of Spring Ohigan, “Higan” literally means other shore in Japanese; however, in Buddhist terms, it means enlightenment that transcends this shore; in other words, the world of birth and death (Samsara in Sanskrit). The original Buddhist term of the word is “Paramita,” which means “perfection or completeness” of wisdom. It was translated as “到彼岸Tohigan” in Chinese. Japanese Buddhists call it Higan for short. Ohigan is observed in March and September within three days of the equinox. As you may know, at the equinox, day time and night time are equal, and thus Japanese Buddhists consider that the equinox symbolizes the “Madhyama-pratipad” in Sanskrit, which means the “middle way (balance)” or “中道chu-do” in Japanese. It is said that the tradition began in Japan. Japanese people remember their ancestors with gratitude by visiting a temple or grave.

As I mentioned previously, Paramita means completeness of wisdom, or practices for enlightenment. In Mahayana Buddhism (Buddhism for all sentient beings), there are Six Paramitas. They are 1. Dana (giving) 2.Sila (Guidance) 3.Ksanti (Tolerance) 4. Virya (Perseverance) 5. Dhyana (Meditation) 6. Prajna (Insight). Among them, Dana is most important. Many think Dana means donation, as in a monetary donation. It originally means the practice to abandon our attachments. Dana is an essential Buddhist practice. We can do it without money or gifts. There are seven kinds of Dana that do not involve money. 1. The physical offering: this is helping others by one’s labor. 2. The spiritual offering: this is to have a compassionate heart for others. 3. The offering of eyes: this is to offer a warm glance to others. 4. The offering of countenance: this is to offer a soft countenance with a smile to others. 5. The oral offering:This is to offer kind and warm words to others. 6. The seat offering: this is to offer one’s seat to others. 7. The offering of shelter: this is to let others spend the night at one’s home. We can easily do most of these Danas in our daily lives.

These Seven Danas are free for us to give, and they may ease someone else’s suffering. The Seven Danas teach us the method to free ourselves from our own sufferings, because getting along with others with these practices will reduce our physical and mental burdens.

The only person who can truly know and appreciate the preciousness of your life is yourself, and all lives are as special as yours. I would like each of you to practice some of the Seven Danas in your daily life and realize the significance of these teachings.

Namo Amida Butsu

Make the Self Your Light, Make the Dharma Your Light

Rev. Masanori Watanabe

It is my great pleasure that I can learn the Buddha’s teachings with all of you at this wonderful temple, which will turn 90 years old soon. Let’s enjoy all of this year’s temple activities, such as the upcoming Chicken Teriyaki Dinner fundraiser, with our anniversary in mind. We can celebrate our beginnings all year, and not just on the 90^thanniversary date of October 12!February’s special service is “Nirvana Day”, Sakyamuni’s Memorial Day. The death of Sakyamuni underscores the teaching of impermanence-the idea that we, and all other beings and things in this world, are subject to constant change. It was the Buddha’s intent that through his teachings we would understand the transitory nature of our existence, and ultimately experience Truth. It is said that when the Buddha passed away, all beings gathered and mourned his passing because the Buddha taught the equality of all beings, all living things, and they all can be Buddhas. That is why the Nirvana Day Service is combined with the Pet Memorial Service. If you would like to remember your late loved pets, please bring their pictures and let us know their names before the service. The date of the service is February 10 at 10:00 am. A week earlier is our February Shotsuki Service on February 2 at 10:00 am. Please try to attend these services.

Why is Nirvana Service held in February? It is because it is said that the historical Buddha passed away on February 15^th.

Since he was enlightened as the “Buddha” and obtained the ultimate truth called Dharma under the Bodhi Tree at the age of 35, he transmitted a lot of venerable teachings to many people in India. For forty-five years, the Buddha went about the country preaching and persuading people to follow his way of life. However, when he was eighty, at Vaisali and on his way from Rajagriha to Shravasti, he became ill and predicted that after three months he would enter Nirvana. Still he journeyed on until he reached Pava, where he fell seriously ill from some food offered by Chunda, a blacksmith. Eventually, in spite of great pain and weakness, he reached the forest that bordered Kusinagara. Lying between two large sala trees, he continued teaching his disciples until his last moment. He entered into perfect tranquility after he had completed his work as the world’s great teacher.

Right before his passing, the Buddha said to the disciples:

“Make yourself a light. Rely upon yourself. Do not depend upon anyone else. Make my teachings (Dharma) your light. Rely upon them. Do not depend upon any other teaching. Consider your body. Think of its impurity. Knowing that both its pain and its delight are alike causes of suffering, how can you indulge in its desires? Consider your ‘self’. Think of its transiency. How can you fall into delusion about it and cherish pride and selfishness, knowing that they must all end in inevitable suffering? Consider all substances. Can you find among them any enduring ‘self’? Are they not all aggregates that sooner or later will break apart and be scattered? Do not be confused by the universality of suffering, but follow my teaching, even after my death, and you will be rid of pain. Do this and you will indeed be my disciples.”

As a Buddhist minister, I am thinking about Buddhism all the time. Through this, I feel keenly of the transiency of this world. Everything is changing. The world is changing. My feelings and thoughts are changing and others’ too. Nothing is fixed. Nobody knows what will happen in our lives. My illness has accentuated my uncertainties and given me a unique perspective on transiency.

The Buddha taught that the essence of the universe is ‘Sunyata’ or ‘空(Ku)’, which means ‘non-substantial’. This Buddhist concept doesn’t mean ‘nothing’ or ‘empty’, but it means everything is just made up of causes and conditions. Thus, the Buddha said things in their essential nature have no distinguishing marks. In positively thinking of this teaching, there is no fate or destiny and we can create our lives based on our thoughts and actions. Why did the Buddha teach in his last lesson that we should rely upon ourselves? I believe it is because when we know about our fragile nature of human existence through the mirror, our limited lives, we should deeply understand what to rely upon and do. That is why he said “Make yourself your light (mirror) and make my teachings (Dharma) your light (wisdom).

As Jodo Shinshu Buddhist followers, we should rely on Buddha’s teachings, especially the Pure Land Path. The way of Jodo Shinshu is a life reciting Namo Amida Butsu, the symbol of our enlightenment, with gratitude in everyday life.

Let us be grateful for the Buddha’s teachings on the special occasion of the Nirvana Day Service on February 10th.

Namo Amida Butsu

It Is A Great Torch In The Long Night of Ignorance; Do Not Sorrow That Your Eyes of Wisdom Are Dark

Rev. Masanori Watanabe

Happy New Year! I deeply appreciate your tremendous help and support during my recuperation. Thanks to all of you, I am getting better nicely and becoming healthy. It is my great pleasure to serve the OBT. I am happy we will be able to commemorate the 90^thanniversary this year on October 12, 2019. Thank you very much for your continued support of the temple and myself. Regarding January’s special services, New Year’s Day Service is January 1 at 10:00, January Shotsuki Service is January 5 at 10:00, and then our most important Buddhist service, Ho-onko, is January 13 at 10:00. On January 26, we will have a very fun event, the Crab Feast. Please try to attend these services and event. I look forward to seeing you.

I would like to introduce a verse from Shinran Shonin:

It is a great torch in the long night of ignorance;

Do not sorrow that your eyes of wisdom are dark.

It is a ship on the vast ocean of birth-and death;

Do not grieve that your obstructions karmic evil are heavy.

-Hymns of the Dharma-Ages (36)

In January there is a very important service, Ho-onko. This is the observation of Shinran Shonin’s Memorial Day. His memorial day is on November 28 in the lunar calendar. However, since the day is on January 16 in the solar calendar, BCA temples conduct the service in January. Ho-onko is the most important annual service for Jodo Shinshu Buddhists.

Why do we call this service Ho-onko? “Ho-on” literally means “Acknowledgement of indebtedness”. We express our gratitude for being able to listen to the venerable Shinran Shonin’s teachings through the service. What is “Ko”? Its general meaning is “Gathering”. In the case of Jodo Shinshu, “Ko” means “ Dharma gathering “ to honor our founding master and to discuss his teachings. Since Rennyo’s period, “Ko” has flourished among Jodo Shinshu followers and has been passed on from generation to generation, through Dharma gatherings.

I think the name of the service has a very significant meaning. If I was asked to express Jodo Shinshu in a short phrase, it would be “Life of Gratitude” (Days of Ho-on)”. However, I know that having the feeling of gratitude is not easy for us. Why is this? One reason is that we do not know enough about ourselves.

Dogen, the great Japanese Soto Zen master, said “To study Buddhism is to study the self”. This means that a very important objective of studying Buddhism is to know ourselves. This is difficult for us. We see ourselves with a mirror, but we need a special mirror to see our true nature. It is easy to objectively see others. That is why we have the tendency to judge others without self-reflection on our imperfection. No one can live unless we help and support each other. Thus, self-centeredness runs counter to our nature. Egoistic life does not lead us to true joy and calmness.

Through my illness, I came to understand the transiency of this world. Nobody knows what will happen tomorrow. Feeling anxiety about my future, the teachings, to which I listened since I was a child, strongly supported me during my battles. When I was younger, I did not realize the significance of the Nembutsu, which symbolizes Amida Buddha’s great wisdom and compassion; however, now I truly appreciate this. When I am mindful of the Nembutsu, I feel that Amida Buddha and all Buddhas, including my ancestors and deceased loved ones, are watching and guiding me to ultimate calmness and peace. I am very grateful. Therefore, I chant Namo Amida Butsu everyday with my deepest gratitude. With this thought, I feel deep appreciation for everything, such as the temple members’ tremendous kindness and support. This is my life of Ho-on to Shinran Shonin and his guidance.

Therefore, Ho-onko is a very important occasion. We honor Shinran’s life with a life of gratitude for Amida’s great compassion through his memorial day, and are pleased that we can live with the “Nembutsu of gratitude”, our great wisdom.

Namo Amida Butsu

It is difficult to encounter a time when a Tathagata appears in the world,

And difficult to hear the teaching of the Buddhas

Rev. Masanori Watanabe

2018 is almost done and we will welcome 2019 soon. I truly appreciate your participation and support for the temple’s annual events, such as the Chicken Teriyaki Dinner, Strawberry Festival, and Obon. We will have Mochitsuki on December 9 and your help there will be appreciated very much. The December Shotsuki Service will be held on December 1^stat 10:00 am. There are the Bodhi Day Service at 10:00 am and Oseibo Taikai after the service on Sunday, December 2^nd. Joya-e (New Year’s Eve Service) is on December 31^stat 7:00 pm and New Year’s Day is January 1^st, 2019 at 10:00 am. I look forward to seeing you at these services and events.

As you know, after Joya-e service, we toll the bell 108 times. The origin of this custom is unclear, but it may be from China. The number 108, represents the number of our base passions. There are various views about this special Buddhist number. Generally speaking, the number combines the six (6) senses of sight, hearing, touch, smell, taste, consciousness; with three (3) likes that are like, dislike, and neutral; two (2) of purity and impurity; and three (3) of time, the past, present, and future. The combination of the numbers are: 6×3×2×3＝108. In short, we have many base passions or worldly desires in Buddhist views. In Sanskrit, the base passions are called Klesa. It is not easy to define the term “Base Passions (煩悩Bonno in Japanese)”. According to the dictionary, Bonno, or our Base Passions, are functions that disturb and pollute the mind and body. As long as we have base passions, they will disturb us during our earthly lives. Therefore, one of the purposes of “Jyoya-e” is to welcome the new year with a clean mind, by listening to the pure sound of the bell for 108 times to reduce the “Bonno” of this year.

It is said that the prince of the Sakya clan, Gautama Siddhartha, later the historical Buddha, became enlightened on December 8^thafter six years of ascetic practices and seven days of deep self-reflection and meditation under the Bodhi tree. He was 35 years old at that time. What did he get enlightened to? He got enlightened to the deep understanding that the utmost joy of life is to be emancipated from the sufferings. He found the purpose of being a Buddha is to lead all sentient beings to the same awakened state by revealing the ways to get there. That’s why he continued to give teachings with tireless activities for 45 years, from when he was 35 years old to 80 years old. The number of teachings is said to be as many as 84,000. In one of them, the “Avatamsaka Sutra(Flower Garland Sutra)”, Sakyamuni Buddha said:

“It is seldom that a Buddha appears in this world. Now a Buddha does appear, attains Enlightenment, introduces the Dharma, severs the net of suspicion, removes the lure of desire at its root, plugs the fountain of evil. Completely unhindered, he walks at will over the world. There is nothing greater than to revere the Buddha.

Buddha appears in the world of suffering because he can not desert suffering people. His only purpose is to spread the Dharma and bless all people with its truth.”

As our lives are very precious and special, there is nothing we can take for granted in this world. As the Three Treasures say, it is difficult to be born into human life and it is difficult to hear the Buddha’s teachings-the Dharma. It is unimaginable how many people were saved by these extraordinary teachings. Shinran Shonin wrote a verse to praise the Buddha and his teachings:

“It is difficult to encounter a time when a Tathagata appears in the world,

And difficult to hear the teaching of the Buddhas;

It is rare to hear the excellent dharma* for bodhisattvas,

Even in a span of countless kalpas.

*excellent dharma: six paramitas. To encounter them is also, for us, extremely rare.

－Hymns of The Pure Land (69)

Looking back on 2018, I suffered much torment and anguish due to my illness and its treatments. However, I was saved and supported by the Buddha’s teachings during my difficulties. While receiving the teachings, which are so difficult to encounter, let us welcome the new year with deep gratitude. I hope you have a wonderful 2019.

Namo Amida Butsu

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10-21-18 Eshinni and Kakushinni Memorial Service

Hello everyone!Thank you very much for attending today’s very special service.

I am very honored to conduct the service for the OBT Buddhist Women’s Association.

As I always say, the BWA is the backbone of a temple.

I am happy to express my appreciation to the BWA through this service for their tireless work and endless support.

I would like to deliver my Dharma message with a reading of a passage, so please join me Gassho,

Although I never told your father about the dream in which I saw him as an incarnation of Kannon Bodhisattva. Since then I never regarded him as just an ordinary person and continued to serve him. I hope that you too will appreciate him in the same way. Thus, regardless of how he died, I firmly believe that there is no doubt about his birth in the Pure Land. And I understand also that our son, Masukata was at the bedside of father as he passed. Even though they are bound karmically as father and son, this is an especially significant karmic happening, and when I think of this, I am very pleased and happy.

These are the words from Eshinni’s letter.

Namo Amida Butsu

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I am happy to see all of you at this service.

Last year, I could not deliver a Dharma message for Eshinni’s and Kakushinni’s memorial service because of my illness.

Thanks to all of you for your help and support, I can be here now.

Now, I am appreciative of each day of my life.

As a Buddhist, it is my great pleasure to be able to share Buddha’s wonderful teachings with all of you because it is said that, in Buddhism, all sentient beings are Bodhisattvas, in other words, future Buddhas.

According to Buddha’s teachings, if one realized that they are Bodhisattvas, they are both striving to study Buddhism and to share the teaching with others.

All of you and I are here to listen to Buddha’s teachings and to be pleased with them and with the Sangha, so I believe we are all Bodhisattvas. We are following what Buddha taught.

The Buddhist Churches of America will host the World Buddhist Women’s Association Conference in San Francisco next year, so I would like to speak about Eshinni, Kakushini and the BWA today.

As you know, Eshinni and Kakushinni were the wife and daughter of Shinran Shonin. Jodo Shinshu would not have progressed without their support and dedication.

It is said that when Shinran Shonin was exiled to Echigo, currently Niigata prefecture, Shinran and Eshinni got married. Eshinni supported Shinran diligently.

It is a common, but true story that in the shadows of the men who achieved great feats, there were the strong supporting efforts of their wives.

Daughters too, sometimes help. Kakushinni, Shinran’s daughter, made the foundation of our tradition’s mother temple, the Hongwanji Kyoto. Hongwan means the primal vow or Amida Buddha’s 18^thVow. Ji means temple.

Hongwanji was originally the place of the grave of Shinran Shonin. Kakushinni built a mausoleum, called the Otani Honbyo, for Shinran in Otani, Kyoto.

Kakushinni held the post called Rusushiki, to maintain the mausoleum.

This mausoleum subsequently became the Hongwanji, and Rusushiki became the archetype of the tradition of a Shin Buddhist Abbot.

Thus, we can say Shin Buddhism owes its current development to Kakushinni.

I usually felt in Japan, and now in America too, that there are more women than men who attend services.

When I was in Japan, I often spoke at my family’s temple, and 80 % of the attendees were women.

At special services, my family’s temple served a meal called Otoki to the attendees.

My temple’s BWA members came to the temple in the early morning to prepare the Otoki.

I have witnessed their efforts many times, so I am truly grateful to our BWA members.

I am deeply aware of the significance of the BWA in the preservation and development of a temple. It is very difficult to sustain a temple without the BWA’s contributions.

Of course, I have been greatly helped by the OBT’s BWA members.

I thank them from the bottom of my heart.

While our male Sangha members are very important too, I think October’s Eshinni’s and Kakushinni’s Special Memorial Service is a good opportunity to express our gratitude toward our female members’ dedication and hard work.

At the beginning of my message, I read a passage. It is the words of Shinran’s wife Eshinnni.

This letter was written after Shinran’s passing.

At that time, she was in Echigo, now Nigata prefecture, to manage her family’s property.

From Echigo, she wrote the letter to Kakushinni, her youngest daughter in Kyoto.

In the letter, she mentioned that she was thinking of Shinran as an incarnation of the Bodhisattva, Kannon, Avalokitesvara in Sanskrit.

She wrote in her letter that:

When we were at a place called Sakai-no-go in Shimotsuma of Hitachi province, I saw the following dream.

The scene appeared to be a dedication ceremony for a recently completed temple.

The temple faced the east, and it must have been an evening festival, for the light from the candle stands was burning brightly in the front of the temple where there was a piece of wood placed horizontally, as if it were a torii on which were hung the images of Buddha.

One did not even have the ordinary face of the Buddha-all was light, and the center seemed to emanate from the head of the Buddha-and I could not see any figure.

There was nothing but rays of light.

The other image clearly showed the face of Buddha, so I asked,

“What is the name of this Buddha?”

I didn’t know who answered, but there was a reply,

“That one which shows only rays of light is Honen Shonin.

He is none other than Seishi Bosatsu, Mahasthamapraptra Bodhisattva.”

So I asked again,

“Who then is the other image?”

“That is Kannnon Bosatsu. He is none other than Shinran.”

As soon as I heard these words, my eyes opened and I realized that it was all a dream.

But I had heard that such dreams should never be revealed to others, and I also thought that no one would believe it, even if I had related it, so I did not tell anyone.

I did tell your father, however, about Honen Shonin in my dream,

And he said,

“There are various kinds of dreams, but this is reveals Honen Shonin to be an incarnation of Seishi Bosatsu, which is frequently reported from various places.

Seishi Bosatsu is unexcelled wisdom itself and that wisdom is manifested in the form of light.”

It is said that Kannon and Seishi are with Amida at any time.

Kannon symbolizes Amida’s great compassion. This Bodhisattva is always listening to all people and trying to lead all sentient beings to the Buddhahood by all means of its great compassion.

Eshinni respected Shinran not only as her husband but also as Kannon.

Like Kannon, Shinran’s teachings and spirit are still leading us to the ultimate wisdom and calmness called Nirvana.

Shinran’s life was not an easy road, but a very bumpy one because of leading an ascetic life for 20 years, being exiled, being betrayed by his oldest son, disowning the son, and there was even more.

However, he never stopped sharing Buddha’s teachings with as many people as possible.

Eshinni and Kakushinni were always supportive of Shinran.

Thanks to their efforts, Jodo Shinshu is presently the largest Buddhist denomination in Japan, and Shinran’s teachings has spread to the world.

The temples’ BWAs have taken on the spirits of Eshinni and Kakushinni, continuing to support Shinran’s teachings. Thanks to their tremendous efforts through the years, you can listen to Jodo Shinshu here now.

We should not take this for granted.

Therefore, today’s service is dedicated to the BWA, let us express our appreciation by saying Namo Amida Butsu.

Please join in Gassho,

Buddha is a good friend to all people. If Buddha finds a man suffering from the heavy burden of worldly passions.

He feels compassion and shares the burden with him.

If he meets a man suffering from delusion, he will clear away the delusion by the pure light of his wisdom.

Like a calf which enjoyed its life with its mother, those who have heard the Buddha’s teachings are afterward unwilling to leave him because his teachings bring them happiness.

These are the words of Sakyamuni.

In The Light That Surpasses All Thoughts or Ideas, Take RefugeRev. Masanori Watanabe

The year is nearing its end. You must be preparing for Thanksgiving and welcoming in the New Year. There is the Shotsuki service combined with Eitaikyo on November 3. This is an important opportunity for people to express reverence for the lives and actions of those who have died, and to make donations for continuing the cultivation of the Dharma. Without the temple, we would not encounter the Buddha’s and Shinran’s teachings. Please try to attend the service.

I believe you are becoming more familiar with Jodo Shinshu through attending services and listening to Dharma messages. This teaching is based on the Pure Land Path. What is the essence of the teaching? It is Namo Amida Butsu. Namo Amida Butsu is to recite Amida Buddha’s name and it is called “Nembutsu”. According to a Buddhist dictionary, the Nembutsu was originally meant to contemplate on the Buddha. However, in Jodo Shinshu, the Nembutsu is to recite the name of Amida Buddha.

Shinran Shonin claimed that the most important essence of Jodo Shinshu is “Shinjin”. Shinjin is one of the highest teachings of pivotal importance in the Jodo Shinshu tradition; without it, there would be no Jodo Shinshu. In Shinran’s commentary, he wrote that Shinjin is that sentient beings, having heard how the Buddha’s Vow arose-its origin and fulfillment-are altogether free of doubt. This meaning is difficult to understand for many people. My understanding of Shinjin is to accept everything as it is, because I understand that Amida and the Pure Land realized by Amida’s Vow symbolize the great purpose for all beings to exist. That is why Amida is described as immeasurable life and wisdom; in other words, the Dharma is beyond our thoughts. It is immeasureable and incomprehensible. For example, I do not know why I am here as a human on the planet named Earth. However, we are all sure that we are existing here right now. The earth is like an atom, from the viewpoint of a galaxy. A human being is also like an atom, from the viewpoint of the earth. Our lifetime is but a moment, as compared with the time of the universe. Still, we waver between hope and despair during our lives, and sometimes for trivial reasons. It is just a mystery to me. The only ones who are able to explain the reason for our existence would be the enlightened ones, like Sakyamuni. Therefore, as skillful means, Sakyamuni taught the inconceivable lesson to his disciples as Amida (“A” means non or un, Mida means “to measure”, in a word, the concept of Amida refers to infinity). We are living a mysterious existence. One of the seven masters, T’an-luan, described Amida as “the light surpassing all thoughts and ideas”. The compassionate light always shines upon us. Shinran wrote verses about Amida’s great insight in the Shoshinge:

“In the Tathagata of Immeasurable Life, take refuge! In the Light that surpasses all thoughts or ideas, take refuge!

Sakyamuni Buddha appeared in this world solely to share the ocean-like Innermost Aspiration of Amida.

We multitudes of beings living in a time of five defilements should entrust ourselves to the truth of the words of the Buddha...

The light of all-embracing Compassion shines on us and protects us always, breaking through the darkness of ignorance; even so, the misty clouds of greed, anger, and hatred continue to extend over the sky of true and real Shinjin, or True Reality.

However, just as clouds and mists obscure the sunlight, brightness, not darkness, prevails under the clouds and mists.”

Our lives would shine more brightly when we realize and appreciate this amazing lesson. The core of Buddhism is the realization of our realities. Everyday life with mindfulness of Namo Amida Butsu is the important process of the realization. The term Namo, with which the phrase Namo Amida Butsu begins, means “to rely upon, to entrust, to salute, to honor, etc.” The complete phrase, Namo Amida Butsu, therefore means, I entrust myself and rely solely upon Amida (the inconceivable and amazing insight or reality).

Although as clouds and mists, our base passions and delusions prevent us from our realization, like the warm sunlight Amida’s light (as wisdom) always leads us to the ultimate calmness as Namo Amida Butsu. It is the illumination to realize the Dharma as the calling from your true self, your Buddha-nature.

Namo Amida Butsu

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There are only three months left in this year. Every day I live is very wonderful and precious. There is a special service in October. The Eshinni and Kakushinni Memorial service is on October 21^stat 10:00 am. As you may know, the history of the BWA originated from Eshinni and Kakushinni. Now, the BWA is crucial support, like a temple’s backbone. Please try to attend this very important service.

I would like to introduce Shinran’s verse this month.

I am such that I do not know right and wrong

And cannot distinguish false and true;

I lack even small love and small compassion,

And yet, for fame and profit, enjoy teaching others.

This verse was written by Shinran at the age of 88. He passed away when he was 90 years old, so this was written very late in his life. Although Shinran is regarded as a great religious leader, his sincerity appeals to me very much. Shinran thought of himself as an evildoer during his life.

Our tradition, Jodo Shinshu, has three features. They are: “Other Power”, “Birth in the Pure Land”, and “Evil persons are the right object of Amida’s liberation”.

Usually, “evil persons” mean people who commit crimes; in this case, “evil persons” mean “Bonbu”. What is Bonbu? In “Note on once-calling and many-calling”, it is described that:

“We are full of ignorance and blind passion. Our desires are countless, and anger, wrath, jealousy, and envy are overwhelming, arising without pause; to the very last moment of life they do not cease, or disappear, or exhaust themselves.”

In “A record in Lament of Divergences” written by Yuien, who was Shinran’s disciple, a very famous passage appears.

“Even a good person attains birth in the Pure Land, so it goes without saying that an evil person will.”

What do you think of this passage? You may think it is contradictory. If those who strive to try to do good things, or strive not to do bad things, are good people, then the opposite types of people must be evil. It seems that the passage would be better if it were rearranged, such as, “Even an evil person attains birth, so it goes without saying that a good person will”.

Shinran repeatedly said,

“It is impossible for us, who are possessed of blind passions, to free ourselves from birth-and-death through any practice whatever. Sorrowing at this, Amida made the Vow, the essential intent of which is the evil person’s attainment of Buddha. Hence, evil persons who entrust themselves to other Power are precisely the ones who possess the cause of birth.”

As Shinran expressed in the verse above, we usually want to be superior to others, and we mainly think about our own profits. However, no one can live alone. We need each other. Therefore, we should respect others as much as we value ourselves. I know it is difficult for us because of our base passions, such as self-centeredness. Everybody is foolish and full of base passions; in other words, we are all “Bonbu”. That is why it is wondrous that Amida’s great wisdom and compassion let all sentient beings attain Buddhahood. Thus, in this case, “good people” means they are ignorant of themselves. Those who think they are good, are one step further away from realizing that they are foolish. The term “evil persons” means those who are aware of their true state of foolishness. That is why Shinran said, “Even a good person attains birth in the Pure Land, so it goes without saying that an evil person will”.

It is very wonderful that we have the great Buddha, called Amida, who aspires to liberate us from our delusions, which are the causes of our sufferings, through awakening to our true wisdom, Buddhahood. Let us rejoice and appreciate our opportunity to encounter and to be able to listen to the magnificent teachings, the Buddha Dharma.

Namo Amida Butsu

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Those Sentient Beings Who Encounter This Sutra Will Attain Emancipation in Accordance with Their Aspiration

Rev. Masanori Watanabe

Here comes the Obon Festival! Many people will gather at our temple. This is not just a fun event. This is a Buddhist occasion to be thankful for our precious lives and to feel gratitude to our ancestors, remembering our indebtedness to them through dancing. No one can exist without ancestors. Let us fully enjoy this Buddhist event, expressing our joy of life on July 14. The Shotsuki and Hatsubon service will be on July 21 at 10:00, and the Obon Cemetery services will be on July 22 at the Ivy lawn Cemetery at 9:30 am, the Japanese Cemetery at 10:30 am, and the Conejo Cemetery at 11:30 am.

According an article I read, the global population is about seven billion, and over the past 40 years, it has increased at a rate of one billion every 12 years. Although it took 200,0000 years to reach one billion, we now add a billion people every 12 years. It is said that the population will be 11 billion around 2100. As you know, we experienced very unusual weather earlier this year. We are really feeling the effects of global warming. I heard that some researchers claim that half of the global population will not be able to survive to the end of this century because of global warming, rising water levels, temperature increases, desertification and other environmental catastrophes. I am not sure if this will really happen or not, but most of the scientists agree upon this outcome. I am convinced that each of us should not be indifferent about environmental disruption and political issues, for ourselves and and for future generations.

I am very weary of the shootings in America and I am very sad about the disputes all over the world. Why can’t we understand and help each other? In Buddhism, the definition of “hell” is “the world where people cannot understand each other, although they have language”. Therefore, this word reflects the current state of our society we are living in.

The period when Shinran lived was also full of unrest and Mappo. The city of Kyoto was overcome with dead bodies, because of wars and natural disasters, such as earthquakes, tornados, fires and famine. It makes sense to me why Shinran said “hell is decidedly my abode whatever I do” in the Tannisho (the record of lament in divergences). My greatest question is how Shinran was able to come to the end of his life with utmost joy, in spite of witnessing such miseries. I think you would like to know the reason too.

What we do know was that Shinran led an ascetic life on Mount Hiei as a Tendai monk for 20 years, from nine to twenty nine years old. Since he could not find comfort through this type of life, he descended the mountain. I assume he could not live on the mountain while averting the realities he faced. He did not only want to find the way to be emancipated from all sufferings and worries for himself, but also for everyone else, For this, he faced the realities and considered very deeply how he should live. This was his most important question. He thought over and over about it. During these times, he encountered Honen, the founder of Jodo-Shu. Thanks to the great guidance of Honen, Shinran found the way he sought. It is the “nembutsu teaching” or the “Pure Land Path”. This way is a path of Mahayana Buddhism (Buddhism for everyone). The Pure Land Path teaches that those who recite the nembutsu (Namo Amida Butsu in Japanese or Namos Amita Buddha in Sanskrit) with sincere minds and the deepest reliance on Amida’s great wisdom and compassion, will be emancipated from all of their sufferings, despite their defilements by base passions. Honen gently taught ordinary people who were illiterate to say Namo Amida Butsu. Many found comfort thanks to the teaching. Of course, it was not just consolation. Honen was called “Honen of Wisdom” when he was a Tendai monk on Mount Hiei. He read all of the Buddhist sutras, over 80,000 teachings, five times. He was a wise person, and he concluded that the Pure Land Path is the way for those who live in their age of decadence they called Mappo.

The essential teaching of the Pure Land Path is based on the “Three Pure Land Sutras”, and among them, the “Larger Sutra” is the most important teaching. Sakyamuni declared at the end of the sutra that:

“Now I have expounded this sutra for all sentient beings, and have enabled you to see the Buddha of Immeasurable Life and everything in his land…In the future, all the sutras will become extinct. However, out of compassion and pity, I will ensure that this sutra alone remains for a further one hundred years. Those sentient beings who encounter this sutra will attain emancipation in accordance with their aspiration.”

-The Larger Sutra, the second volume

In Mahayana Buddhism, we are now living in Mappo (the age of decadence). In this period, there are no people who will be enlightened and no practitioners based on right Buddhist ways, but only Buddhist teachings remain. In other words, we are in “the age of people who cannot understand things rightly”. Therefore, if we really want to find the way to be enlightened (or to be emancipated from our delusions), we should seriously consider what we listen to and how we live through these tough times.

Namo Amida Butsu

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Embracing and never abandoning those beings who are mindful of Amida Buddha

Rev. Masanori Watanabe

Our summer break is almost over and the new season looms ahead. Summer is the time for Obon, and this year’s Obon was very lively as usual. I would like to thank all of the helpers and participants very much. All together, we made a special event.

Our teaching is Jodo Shinshu, which means the “Pure Land Path” in English. It is said that the founder of this denomination is Shinran; however, according to the “Record in Lament of Divergences”, he did not intend to organize a religious group. In fact, it was his daughter Kakushinni and his followers who established this Buddhist sect. Shinran was just pleased with Amida Buddha’s primal vow as an individual. Many people, especially ordinary people who did not know about the Pure Land Path, had empathy with his belief and responded to him.

In the Record in Lament of Divergences, Shinran said:

“For myself, I do not have even a single disciple. If I brought people to say the Nembutsu through my own efforts, then they might be my disciples. But it is indeed preposterous to call persons “my disciples” when they say the Nembutsu having received the working of Amida.”

He also said:

“When I consider deeply the Vow of Amida, which arose from five kalpas (eons) of profound thought, I realize that it was entirely for the sake of myself alone! Then how I am filled with gratitude for the Prime Vow, in which Amida resolved to save me, though I am burdened with such heavy karma.”

The Record in Lament of Divergences is a dialogue between Shinran and his disciple, Yuien. Similar to Socrates and Plato, Shinran and Yuien's discourse clarified and established a path. Yuien wrote the Record in Lament of Divergences and distilled Shinran’s thoughts and beliefs through these quotes.

As you may know, more than 30,000 people commit suicide every year in Japan. The number of suicides appears more like a tally of casualties in a war. I have thought a lot about this, and I believe they all commonly suffer from isolation. It might appear, and they might even think, that other issues caused their suffering, such as illness or debt to others. But in the end, isolation causes the most serious mental torment. Perhaps due to other issues, many of us choose to isolate, rather than engage. I know this well. When I was younger, I saw a TV commercial for the prevention of suicide in Japan. I was impressed by it. The catch phrase was “We do not say we are all important, but we say YOU ARE IMPORTANT FOR US”. I think this catch phrase has common points with Shinran’s teachings. Amida Buddha’s Vow is for all sentient beings; while on the other hand, it is just for the sake of myself alone as well as yourself alone! Under the Buddha’s great wisdom and caring, no one is alone.

Amida’s great caring embraces and never abandons those who are mindful of the Buddha’s Vow. In the Contemplation Sutra, Amida’s caring is described by Sakyamuni as follows:

“The Buddha of Immeasurable Life (Amida) possesses eighty-four thousand major physical characteristics, each having eighty-four thousand minor marks. Each mark again emits eighty-four thousand rays of light. Each ray of light shines over the worlds of the ten quarters, embracing and never abandoning those beings who are mindful of the Buddha.”

As Aristotle said, “Happiness depends upon ourselves”, so our lives are determined depending on our thoughts and actions. Although Jodo Shinshu is the teaching of “Other Power” and Amida’s Vow is shining on all sentient beings, if you do not realize this, you cannot be pleased with it. That is why I urge our Sangha to listen to Sakyamuni’s teachings, particularly the Three Pure Land Sutras. Jodo Shinshu is not a teaching just to prepare for the afterlife. It is the teaching to give us the wisdom how to live brightly and cheerfully now. Therefore, let us diligently listen to the teaching in our everyday life with gratitude. This is the way you will be released from your sufferings and worries as a Jodo Shinshu follower, and realize the firm pleasure called “Shinjin”, the most important matter in Shinran’s teachings.

Namo Amida Butsu

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July 22, 2018 Obon Cemetery Service

Good morning everyone.

Thank you for gathering for today’s Obon cemetery service.

I am very happy to discuss the Buddha Dharma with all of you at this special occasion.

Life is not permanent for anyone.

No one can avoid death.

This is an undeniable reality for all of us.

Because if this, I believe we need to consider how we should spend our precious time.

Thus, it is important that you are here to learn to the wisdom, which came across more than 2,500 years ago, and has been conveyed through countless people.

I would like to begin my dharma message with a reading of a passage so please join me in Gassho,

The secret of health for both mind and body is not to mourn for the past,

not to worry about the future, or not to anticipate troubles,

but to live wisely and earnestly for the present.

-These words are quoted from Buddha’s teaching called Dhammapada-

As you know, Obon is a special occasion to remember our indebtedness to our ancestors and to feel gratitude for our precious present lives.

No one is here simply like a bubble appearing out of nowhere.

We are all connected to our ancestors.

It is hard to imagine but according to the Buddha, the source of life is oneness.

Thus, we should respect every life regardless of whether the person is still alive or deceased.

Although we had to bid farewell to our loved ones when they pass, as long as we remember them, they are always with us.

They are living in our hearts, as we will live in our descendants’ hearts.

Our earthly life is limited, making each life precious and special.

The value of things in your life will change depending on your way of thinking.

If you do not realize the preciousness of this life, you will face the end of it before you know the true value of the life that is given to you.

Therefore, I strongly believe that we have to seriously consider what we should do during this precious time on earth.

If you do this, your life will be much more meaningful.

I would like to introduce a man who lived like this.

He is Steve Jobs.

I respect what he thought and did during his life.

Coincidentally, I have the same disease that he had, so I feel a strong empathy with him.

He gave a very impressive message at Stanford University’s graduation one year.

I will quote a portion of this.

“My third story is about death. When I was 17 I read a quote that went something like “if you live each day as if it was your last, someday you’ll most certainly be right.”

It made an impression on me, and since then, for the past 33 years, I have looked in the mirror every morning and asked myself.

“If today were the last day of my life, would I want to do what I am about to do today?”

And whenever the answer has been “no” for too many days in a row, I know I need to change something.

Remembering that I’ll be dead soon is the most important thing I’ve ever encountered to help me make the big choice in life, because almost everything-all external expectations, all pride, all fear of embarrassment or failure-these things just fall away in the face of death,

Leaving only what is truly important.

Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose.

You are naked. There is no reason not to follow your heart.”

I am not sure he was a Buddhist or not, but I know that he used to study Zen Buddhism.

I think what he said is very similar to what the Buddha taught us.

We just live in the present moment.

We cannot change anything about the past and the future.

However, we can do something right now.

The value of your life will be determined by your thoughts and actions.

As a Buddhist, I recommend to live being mindful of Buddha’s wisdom.

Buddhism is not the way to blindly believe the dogma.

It is the way to be released from your delusions and fixed ideas, such as prejudice and hatred, and to live brightly and cheerfully just as you are.

Whether you are happy or discouraged, please remember our deceased loved ones are always guiding us through Buddha’s wisdom and their gentle calling “Namo Amida Butsu.” Amida Buddha symbolizes the ultimate source of life and wisdom.

Let us be grateful for today’s special occasion to be reminded of this important event remembering our ancestors.

Please join me in Gassho,

Sakyamuni Buddha appeared in this world

Solely to share the ocean-like innermost aspiration of Amida.

We multitudes of beings living in a time of five defilements

Should entrust ourselves to the truth of the words of the Buddha.

When one thought-moment of joy and gratitude awakens in us,

We shall experience liberation without severing blind passions.

When ignorant and wise people, including grave offenders and slanderers of the Dharma, are in the grasp of the Vow.

They are like the waters that, on entering the ocean, become one in taste with it.

-These are the words cited from the Shoshinge, written by Shinran-

I would like to thank you for attending today’s service.

Please have a good summer vacation.

See you in September.

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June 17 Sunday Service

Good morning everyone!

Happy Father’s Day.

Thank you for attending today’s service, despite it being Father’s Day.

I am always happy to share Buddha’s teachings at this temple with all of you.

I would like to begin my message with a reading of a passage, so please join me in Gassho,

It is difficult to meet true teachers

And difficult for them to instruct.

It is difficult to hear the teaching well,

And more difficult still to accept it.

This is a verse of Shinran’s Hymns of the Pure Land.

Six years ago, I was living with an old African-American Jazz musician for five months in the upper westside of Manhattan. I rented a room in his apartment. He was in his early 80’s. He used to be a musical actor, but after a serious car accident he became a singer.

At that time, I was going to an English language school in New York City. My generation of Japanese students did not learn English from native English speakers during our compulsory education. We just learned how to read and write English, and so I did not practice other communication skills such as listening, comprehension, and correct pronunciation. As you know, I am still struggling with these skills.

When I came home from school, I usually tried to talk with the old musician. Since he was an actor, he was very particular regarding the use of English. He sometimes made fun of my awkward pronunciation. When he mocked me, it made me mad. I did not like his attitude but I tried to think positively. In one light, he was my landlord, but in another, he was a strict English teacher helping me become a better English speaker. Thanks to his corrections, his teachings, my English became better. I could not appreciate it at that time, but I want to express my gratitude to him now.

When I was a child, I was not interested in Buddhism. My step grandmother was the resident minister at my family’s temple in Hiroshima and she was always eager to teach Jodo Shinshu to me. But I did not want to know about Buddhism and so I did not appreciate her eagerness at all. Now, I am truly grateful to her for her guidance. Without her, I would not be a Jodo Shinshu minister.

The musician and my step grandmother were both good teachers for me. My grandmother, in particular, led me to true wisdom. It was very fortunate for me to meet her in this world. In both cases, however, it took me a long time to realize the value of their teachings.

Teachers are very important.

I would like to talk about a person who was able to encounter a true teacher. His name is Rev. Sonam Wangdi Bhutia. Perhaps, you have read about him in the Wheel of Dharma. Last year, he came to America from Nepal to visit some BCA temples. He used to be a Tibetan monk.

Rev. Bhutia was born in North India and when he was 16 years old, he received permission to enter a very difficult ascetic practice on a mountain for three years and three months. During the practice he could not talk to anyone besides his Buddhist teacher. He accomplished his difficult ascetic practice when he was 19 years old and he received the title Dupla, which is considered as a Bodhisattva in Tibetan Buddhism, a superior achievement.

After this great accomplishment, however, did he gain a peaceful mind? The answer is no. He suffered from the title. He said at an interview that,“My life changed greatly. Many people respected me so much. I could not walk outside freely. I no longer could live like before. My life became more difficult. People saw me as a “great man,” but I was the one deeply confused by such recognition.”

However, one day his life was changed.

He said, “I met Mr. Hiromichi Mukaibo in Bodhagaya in India. He was physically handicapped. I first thought he was not happy because he had a severe physical disadvantage. So I told Mr. Mukaibo, “trust yourself to Buddha and ask for help.” He said “I am happy because I am already in the light of Buddha.” I thought he was lying. I felt it strange to find a content person with a handicap. This was how the discourse between us began.”

I will describe Mr. Mukaibo. He had a car accident when he was 19 years old. His body below the neck was completely paralyzed. However, when he was 26 years old, he encountered Buddhism, specifically Jodo Shinshu Buddhism, and his life totally changed. He found his hope from the teaching.

Rev. Bhutia continued, "I looked at Mr. Mukaibo with doubtful mind for the two years. I sought ways to rectify him because I thought "He must be misunderstanding Buddhism,"

As I said, at that time, I was suffering from the deep defilements after years of ascetic practice. Although I had gone through difficult training and gained temporary peace of mind, I hardly could separate myself from the delusions arising inside of me. My state of mind at that time was something like a meal without dashi(which means broth, or seasoning). The meal may taste good, but it without dashi, it is not complete. As we kept exchanging emails, Mr. Mukaibo started to answer the problems that I had.”

Rev. Bhutia had wondered why this person says he is very happy despite his physical difficulties. Now, he understood the reason. It was because of Shinran’s teachings. Mr. Mukaibo helped Rev. Bhutia develop a strong interest in Jodo Shinshu. Rev. Bhutia said, “Encountering Jodo Shinshu was an eye opening experience. Jodo Shinshu is far different from ascetic practices. Jodo Shinshu is for everybody. Anybody can rely on the power of Amida Buddha, the primal vow of Amida Buddha, wholeheartedly. No ascetic practice is necessary. The important thing is to realize and deeply understand how the Primal Vow is being delivered to you. This is the real dashi (or seasoning) for the meal. This dashi suits anywhere and any meal. It is universal, regardless of place and time.”

Thanks to a meeting with Mr. Mukaibo, Rev. Bhutia found the way that he was seeking. He met his true teacher in Buddha Gaya. It looks like it was just a coincidence, but I think it was inevitable for him, because he was seeking to find a way. If he was content with the idea of living as a Tibetan monk, he may not have found Jodo Shinshu. Therefore, it is very important to be seeking a way.

Mr. Mukaibo built a facility in Nepal to help people who are disabled like him. With financial support, he sent Rev. Bhutia to Japan to study Jodo Shinshu. Through studying the teaching, Rev. Bhutia decided to abandon his great title and became a Jodo Shinshu minister. After Mr. Mukaibo’s passing in 2006, Rev. Bhutia changed the facility in Nepal into a Jodo Shinshu temple.

This is now Katmandu Hongwanji.

I heard that there are more than 700 temple members because of Rev. Bhutia’s efforts. He is truly grateful to Mr. Mukaibo for his guidance to Jodo Shinshu.

Taking over a wish of Mr. Mukaibo’s, Rev. Bhutia wants to build a Buddhist college in Buddha Gaya where Sakyamuni attained enlightenment.

Rev. Bhutia is a great minister. I am also influenced greatly by Mr. Mukaibo’s life. I really look up to Rev. Bhutia and feel a strong connection with him as another of Mr. Mukaibo’s students. I would like to visit Katmandu Hongwanji or invite him to our temple sometime. It would be great to meet him.

Please join me in Gassho,

It is difficult to meet true teachers

And difficult for them to instruct.

It is difficult to hear the teaching well,

And more difficult still to accept it.

Namo Amida Butsu

July 2018

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Those Sentient Beings Who Encounter This Sutra Will Attain Emancipation in Accordance With Their Aspiration

Rev. Masanori Watanabe

Here comes the Obon Festival! Many people will gather at our temple. It is not just a fun event. Obon is a Buddhist occasion to be thankful for our precious lives and to feel gratitude to our ancestors, remembering our indebtedness to them through dancing. No one can exist without ancestors. Let us fully enjoy this Buddhist event, expressing our joy of life on July 14. The Shotsuki and Hatsubon service will be on July 21 at 10:00, and the Obon Cemetery services will be on July 22 at the Ivy lawn Cemetery at 9:30 am, the Japanese Cemetery at 10:30 am, and the Conejo Cemetery at 11:30 am.

According to an article I read, the global population is about seven billion, and over the past 40 years, it has increased at a rate of one billion every 12 years. Although it took 200,000 years to reach one billion, we now add a billion people every 12 years. It is said that the population will be 11 billion around 2100. As you know, we experienced very unusual weather earlier this year. We are really feeling the effects of global warming. I heard that some researchers claim that half of the global population will not be able to survive to the end of this century because of global warming, rising water levels, temperature increases, desertification and other environmental catastrophes. I am not sure if this will really happen or not, but most of the scientists agree upon this outcome. I am convinced that each of us should not be indifferent about environmental disruption and political issues, for ourselves and for future generations.

I am very weary of the shootings in America and I am very sad about the disputes in the world. Why can’t we understand and help each other? In Buddhism, the definition of “hell” is “the world where people cannot understand each other, although they have language”. Therefore, this word reflects the current state of our society we are living in.

The period when Shinran lived was also full of unrest and Mappo. The city of Kyoto was overcome with dead bodies, because of wars and natural disasters, such as earthquakes, tornados, fires and famine. It makes sense to me why Shinran said “hell is decidedly my abode whatever I do” in the Tannisho (the record in lament of divergences). My greatest question is how Shinran was able to come to the end of his life with utmost joy, in spite of witnessing such miseries. I think you would like to know the reason too.

What we do know was that Shinran led an ascetic life on Mount Hiei as a Tendai monk for 20 years, from nine to twenty nine years old. Since he could not find comfort through this type of life, he descended the mountain. I assume he could not live on the mountain while averting the realities he faced. He did not only want to find the way to be emancipated from all sufferings and worries for himself, but also for everyone else, For this, he faced the realities and considered very deeply how he should live. This was his most important question. He thought over and over about it. During these times, he encountered Honen, the founder of Jodo-Shu. Thanks to the great guidance of Honen, Shinran found the way he sought. It is the “nembutsu teaching” or the “Pure Land Path”. This way is a path of Mahayana Buddhism (Buddhism for everyone). The Pure Land Path teaches that those who recite the nembutsu (Namo Amida Butsu in Japanese or Namos Amita Buddha in Sanskrit) with sincere minds and the deepest reliance on Amida’s great wisdom and compassion, will be emancipated from all of their sufferings, despite their defilements by base passions. Honen gently taught ordinary people who were illiterate to say Namo Amida Butsu. Many found comfort thanks to the teaching. Of course, it was not just consolation. Honen was called “Honen of Wisdom” when he was a Tendai monk on Mount Hiei. He read all of the Buddhist sutras, over 80,000 teachings, five times. He was a wise person, and he concluded that the Pure Land Path is the way for those who live in their age of decadence they called Mappo.

The essential teaching of the Pure Land Path is based on the “Three Pure Land Sutras”, and among them, the “Larger Sutra” is the most important teaching. Sakyamuni declared at the end of the sutra that:

“Now I have expounded this sutra for all sentient beings, and have enabled you to see the Buddha of Immeasurable Life and everything in his land…In the future, all the sutras will become extinct. However, out of compassion and pity, I will ensure that this sutra alone remains for a further one hundred years. Those sentient beings who encounter this sutra will attain emancipation in accordance with their aspiration.”

-The Larger Sutra, the second volume

In Mahayana Buddhism, we are now living in Mappo (the age of decadence). In this period, there are no people who will be enlightened and no practitioners of right Buddhist ways. Only Buddhist teachings remain. In other words, we are in “the age of people who cannot understand things rightly”. Therefore, if we really want to find the way to be enlightened (or to be emancipated from our delusions), we should seriously consider what we listen to and how we live through these tough times.

Namo Amida Butsu

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June 2018

May 27 Memorial Day Service at the Ivy Lawn

Good morning everyone.

Thank you very much for gathering here for the Memorial Day cemetery service.

It is very special that you are here and paying your respects and gratitude to your late loved ones. We lead a good life by remembering the wonderful and precious time we shared with our deceased loved ones and by living cheerfully following the Buddha’s teachings.

I would like to begin my message with a reading of Shinran’s verse, so please join me in Gassho,

The light of wisdom exceeds all measure,

And every finite living being

Receives this illumination that is like the dawn,

So take refuge in Amida,

The true and real light.

This is from Hymns Based on Gathas in Praise of Amida Buddha.

Namo Amida Butsu

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This is the fifth time I have conducted the Memorial Day cemetery service here. I see some familiar faces, but I also miss some people, whom I’ve seen in the past, very much. We have to acknowledge that time never stops for anyone. However, I can feel their warm smiles and kindness in my heart. As Buddhas, they are always encouraging me. Buddhism teaches us the perfect calmness of the afterlife; meanwhile, it also gives us wisdom about how we should lead a better life today.

The key to leading a good life is to have gratitude for your own life and feel appreciation for everyone and everything that supports you. Your family, friends, and all the benefits of the universe, contribute to your well-being. Gratitude is the magic word that releases you from your delusions.

Mental health is as important as our physical health, because our mental condition affects our physical well-being. As Shakyamuni said, the secret of health for both mind and body is to live wisely and earnestly for the present.

In Japan, there is the phrase “Kotodama”, which literally means “the spirit of language “ or ” the miraculous power of language.” Most Japanese believe that language has a strong power to affect our lives.

If you hear bad words or negative words about you, they will affect you mentally, and sometimes even physically. However, if you hear good words or thoughtful words, they will cheer you up. Words are not random masses of letters. Words have their own spirit and they affect people’s lives. Therefore, it is important to use right speech. This should be based on right views and right thoughts. But the world is full of wrong views, such as discrimination, prejudice, hatred and so forth. Therefore, we should be steadfast in our use of right speech.

Malicious words do not only hurt others but also yourself, and as a result, you will lead a wild life. However, if you endeavor to use kind words to others, people will also return kind words. Others will show their sincerity and you will lead a peaceful life. In truth, words are not just words. They affect many aspects of your life.

Namo Amida Butsu is also a phrase. But many people are helped to lead a better life through reciting this phrase. Why? Because they know that this phrase includes the great Buddha’s unmeasurable compassion and wisdom. This phrase is the Buddha itself. The Buddha’s caring is like a mother’s unconditional love and affection. When a child is in trouble, the child will call “Mother, help me!” And she will come right away and help and embrace the child.

Like this, when you say Namo Amida Butsu, Amida and all Buddhas, including your deceased, are always with you and encouraging you in your heart.

Sakyamuni Buddha said in the Amida Sutra that,

“If simply repeating the holy name can do this, how much more would be possible if one is able to concentrate his mind upon this Buddha!

Those who are thus able to recite the holy name, when they come to the end of life, will be met by Amida Buddha and the Bodhisattva of compassion and wisdom and will be led by them into the Buddha’s Land, where they will be born in all purity of the white lotus.

Therefore, everyone should keep in mind the words, Namo Amida Butsu or Whole-hearted reliance upon the Buddha of Infinite Light and Boundless Life!”

I would like you to remember the deceased with their kindness and smiles when you say the Nembutsu. You will realize that you are never alone. This phrase is a great wish, and it gives you wisdom to lead a wonderful life. Life is difficult. But by saying Namo Amida Butsu with gratitude, you can live cheerfully.

This is the way to help yourself in life.

Please join me Gassho,

“Buddha will never disappear as long as enlightenment exists. Enlightenment appears as the light of wisdom that awakens people into a newness of life and causes them to be born into the world of Buddha.”

Namo Amida Butsu

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May 27 Japanese Cemetery Service (Memorial Day)

Good morning everyone.

Thank you for gathering at this Japanese cemetery for the Memorial Day service.

I would like to begin my message with the reading of a passage, so please join me in Gassho,

To live a single day and hear a good teaching is better than to live a hundred years without knowing such a teaching.

Those who respect themselves must be on constant guard lest they yield to evil desires.

Once in a lifetime, at least, they should awaken to the true self called Buddha nature, in their youth, or in middle age, or even in old age.

These are the words of Sakyamuni Buddha.

It is very important to respect those who have already passed away, because we are living in history and these people built this history. We have received many benefits from their efforts and sacrifices.

Unfortunately, some people vandalized the graves here.

The vandals are leading a wild life because they do not know how much they are supported by society. They do not feel a part of society because they are self-centered. Self-centeredness is one of our delusions. No one can live alone. This is a very simple truth.

However, some people are becoming more foolish, living in this fast-paced society.

They are intending to pursue a better life, but actually, they are heading for their own ruin because of their foolishness.

Now it is time to awaken to how we should live wisely.

Life is impermanent. Belongings are impermanent. Your belongings may be useful during your life, but sometimes they will cause disputes with your family even after your death. Belongings do not give peace.

We deserve to have a peaceful life.

How can we do this?

Perhaps it is to realize our truth little by little, through listening to the wisdom that our ancestors have transmitted.

In the Chapter of Luke, Jesus said,

“Love your neighbor as yourself! You are worried and upset about many things but only one thing is needed. You clean the outside of the cup and dish, but inside you are full of greed and wickedness. Give what is inside the dish to the poor, and everything will be clean for you!”

The Buddha said,

“The one who protects his mind from greed, anger and foolishness, is one who enjoys real and lasting peace.”

The deceased show us our reality. They show that our lives are limited and so very precious.

I would like you to realize this and awaken to what we should think and do right now.

Everyone has a right to be happy. I strongly believe that to live a wonderful life, we need to endeavor to listen to wise people and learn from them.

The Buddha’s teachings are a good place to start. They always encourage us to be truly wise.

I am happy that I have had the opportunity to tell you about these important things on this occasion. Our meeting today is a consequence of your deceased loved ones’ great compassion

Please join me in Gassho,

To live a single day and hear a good teaching is better than to live a hundred years without knowing such teaching.

Those who respect themselves must be on constant guard lest they yield to evil desires.

Once in a lifetime, at least, they should awaken to the true self called Buddha nature, in their youth, or in middle age, or even in old age.

Namo Amida Butsu