Dharma Message from 13 Sep 2026

Ohigan 2026

 

For those who may be new to our temple, or Japanese Buddhism, what is Ohigan? Higan means “distant shore” and is celebrated during the spring and autumn equinoxes, when a time of great change helps us to reflect on our own changing lives. We use this time to evaluate our lives and renew our efforts to Buddha-dharma and awakening in our lives to our original unconditioned Buddha nature.

 

What is the other shore? Different schools of Buddhism in Japan discuss the Other Shore in slightly different ways. The Jodo and Shinshu schools look at the other shore as the Pure Land of Amida to the west. With the sun setting in the west, reflecting on Amida Buddha’s Pure Land of awakening while chanting the nembutsu, “Namu Amida Butsu,” one is assured of rebirth in the land of Jodo to attain enlightenment. This Pure Land is the Other Shore, the shore that is across from our shore of Samsara, the Ocean of Birth and Death. In the Pure Land we have the deathless, unborn, undying wisdom of Buddha.

 

In contrast, with Soto Zen the Other Shore is considered no place other than where we are. When we look with the eyes of Wisdom and Compassion, we see that this very land of birth and death is the Buddha’s Pure Land, and this shift awakens us now to our true, original, unconditioned nature. So, the Other Shore is always where we are, but we cannot see it because each time we turn around, we see the shoreline over there. So, we turn to that shore and see the shoreline still, yet on the other side. So, what do we do? We sit right down here, realizing that the Other Shore is always under my feet.

 

This shore is the same as Buddha’s Pure Land Jodo. They are different ways of seeing the Pure Land, but this does not change the Pure Land. There is no problem with a Zen monk chanting “Namu Amida Butsu,” and no problem with a Shin Buddhist sitting in Zazen. Distinctions in practices are made in our own minds, but reality, shining and dazzling, doesn’t care with what eyes we view it, or with what words we speak it. This is because reality is beyond our words and views. We don’t need to long for the Other Shore after death when we live in the reality of awakening now. Yet, because this world of birth and death is so painful, we can rest assured that the vow of the Buddha is working, and that we have a sitting place after death in the always-setting sun of awakening to practice with Buddha.

 

With this calming assurance, we can sit in strong faith and peace. Sometimes we may feel more assured than other times, but that’s ok.

 

Ohigan is also the time that we remember our loved ones who have sailed to the other shore before us, who have gone on to the deathless and birthless realm. We miss them. We make offerings at their remembrance places. We clean the butsudan. We dust the oihai memorial marker. We make offerings of food and drink. We light a candle, offer incense, and chant the sutras, dedicating the merit to the land of their awakening. Our love and chanting are carried on the purifying fragrance of the incense smoke and received with the calm gaze of their Buddha nature. Always sitting in noble silence, our loved ones wait to welcome us when we sail on our own journey to the shore of Nirvana.

 

Namu Shakyamuni Butsu

Namu Amida Butsu

Namu Kanzeon Bosatsu

 

Gassho,

Seigaku Amato 

アマト誠覚和尚

 

 

 

​​

​

​

​

​

​

​

 

​

​

​

​

​

​

​

​

​

​

​