2011 October
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
THE FIRST STEP TO THE TRUTH (Part 2)
As mentioned in my September Dharma message, our temple cele-brates the 85th Anniversary of its founding this
year. We have invited So-cho Koshin Ogui to conduct both the commemorative service and the Kieshiki Affirmation
Ceremony on October 16.
This anniversary is a perfect opportunity for us to express our deepest feelings of gratitude for the great dedication
of all of our pre-decessors who have been caretakers of our temple for the benefit of those of us here today. Even
though we may not know each individual who came before us, they are very much a part of our Karma. Those who
helped build and maintain our beautiful temple over the past 85 years have made possible this opportunity to come
together and listen to the Nembutsu teaching. Therefore, at this special service, we should acknowledge all past
efforts and sacrifices that allow us to be here today. Remembering their loving guidance, I sincerely hope that we will
also pledge to do our best to continue the caretaking of our treasured temple so that in turn we, too, can hand over
to our children and grandchildren the precious Nembutsu teaching.
To mark this anniversary, we have taken on a great project—to create a Service Book, led by Dharma School, for
use at our Temple. I hope that our Sangha members will be able to see it very soon, because its publication will be a
great achievement in Temple history. I would like to take this opportunity to express my sincere gratitude for the
commitment and hard work of all the committee members who made this important project possible.
Reflections on Shoma, a Myokonin
You may recall in the September newsletter I wrote about my Tokudo ordination experience. By sharing my
experience of receiving the rite of the razor from Gomonshu, head abbot of our sect, I hoped to encourage as many
of you as possible to participate in the Kieshiki Affirmation. The ceremony’s history goes back more than 2,500 years to
the founder of Buddhism, Shakyamuni Buddha, who bestowed Buddhist names upon his disciples.
Speaking of the Kikyoshiki confirmation ceremony (conducted by the Gomonshu), I can’t help but remember the
anecdote about Shoma (1799–1871) who was known as a Myokonin or superior Nembutsu follower.
Shoma was born into a poor sharecropping family. He worked very hard making ropes and Japanese sandals while
baby-sitting. Although he never married, he cultivated a small field and worked at the temple as a handyman.
One day, for the first time, he made a pilgrimage to Kyoto with some members of his temple to what was at the time
the mother temple, Kosho Temple, to participate in a Kikyoshiki confirmation ceremony. (Kosho Temple, which formally
became independent as one of the ten Jodo Shinshu sects after 1870, belonged to our sect, the Hongwanji-ha, in
those days). Gomonshu is the highest priest in Jodo Shinshu Buddhism. In those days, he was treated like an emperor,
and it was forbidden to look at his eyes or say anything to him.
That day, as was usual, many Nembutsu followers had come to the mother temple from all over Japan to
participate in the Kikyoshiki. They were waiting quietly in the Hondo for the ceremony to begin. Then Gomonshu
appeared ceremoniously before them and began administering the rites to each man, who bowed his head solemnly.
Gomonshu completed the rites to Shoma, tapping the razor on Sho-ma’s head gently three times, saying, “Take
refuge in Buddha, take refuge in Dharma, and take refuge in Sangha.” Gomonshu was moving to the next follower
when Shoma suddenly reached up and tugged on Gomonshu’s colorful sleeve. When Gomonshu turned around to
see who had touched his robe, Shoma asked him, “Hey, brother. Are you prepared to go?”
That moment, the solemn atmosphere in the Hondo broke and the participants were struck dumb at this rude
interruption. But Gomonshu simply continued calmly with the rites for each of the remaining followers in attendance.
After the ceremony when Gomonshu had made his exit from the Hondo, the other participants crowded around
Shoma and scolded him. “Know your place! You were terribly rude!” It had caused quite a com-motion in the Hondo.
Everyone was worried about how Shoma would be punished for his misdeed. An associate priest entered the
Hondo and asked, “Who tugged on the Gomonshu’s sleeve? Stand and come with me.”
Although Shoma paid no attention to the command, pretending not to hear it, his friends answered fearfully, “He is
a really stupid fellow, so please forgive him for his crude behavior.” Then they apologized, bowing deeply many times.
The associate priest accepted their excuse and told Gomonshu of their apology. But Gomonshu said, “It doesn’t
matter. Just bring him here to me right now.” So the priest hurried back to the Hondo.
Finally, Shoma was taken to the room where Gomonshu sat waiting. But Shoma looked calm and entered the room
nonchalantly. Because he lacked manners, he didn’t bow in reverence to Gomonshu but instead plopped down in
front of him on the tatami mat, crossing his legs. They had the following conversation.
“Was it you who tugged on my sleeve?” asked Gomonshu.
“Yeah, it was me,” said Shoma.
“What were you thinking about when you did so?” asked Gomonshu.
“Ah…even with such a red beautiful robe, you cannot escape hell by wearing it,” Shoma explained. “That’s why I
asked if you were prepared to go.”
“Yes, that’s what I wanted to hear and that’s why I asked you here. There are so many who revere me but it was
only you who showed concern for my afterlife. So I would like to thank you. By the way, have you already received
Shinjin, the entrusting mind?” asked Gomonshu.
“Oh, yeah! I have received it,” said Shoma.
“Since you say so, explain to me briefly what it means to gain Shinjin?” asked Gomonshu.
“It is nothing at all,” answered Shoma.
“Ah…then with that you are prepared for your afterlife?” asked Go-monshu.
“I don’t know anything about my afterlife,” Shoma answered.
“Without knowing, do you think you will attain birth in the Pure Land?” asked Gomonshu.
“If you want to know that, you should ask my boss,” answered Shoma.
“Who is your boss?” asked Gomonshu.
“That is Amida Buddha who is enshrined in this Hall. To attain my birth is not my job. No sense asking me about it,”
said Shoma.
“Well, that’s beautifully said. You are right. Our birth in the Pure Land is definitely the work of Amida Buddha. It is
not our work. You are truly an honest man. Let us be brothers, and join me in a drink!” said Gomonshu.
Gomonshu, who praised Shoma for his deep understanding, asked the servants to bring sake. They had a great time
exchanging cups of sake. Shoma was so loved by Gomonshu, he was allowed to see him whenever he visited Kyoto.
Gomonshu gave him the Buddhist name Shaku Sho-Ma which means “the Buddha’s disciple of Right Truth.”
This anecdote explains why Shoma was called Myokonin and why many stories about him have accumulated over
a long time in Jodo Shin-shu. Shoma didn’t know much about culture or the world. He was lacked manners, was
unlettered and couldn’t even count money. But that his words and deeds have been passed down is evidence of his
true devotion and virtue. He was a person who receives the wisdom of Buddha.
In the letters (Gobunsho) of Rennyo Shonin, there is a saying as follows: “Those who are not concerned about their
afterlife are considered to be ignorant persons, even though they may be well-versed in eighty-thousand Dharma
teachings. Those who have resolved the matter of the afterlife are described as wise persons, even if they are
illiterate laymen or laywomen.” It is exactly those who are like Shoma that Rennyo Shonin calls all a wise person.
“It Is Nothing At All”
What I was so surprised at in the conversation between Gomonshu and Shoma was Shoma’s response to the
question, “Explain to me briefly what it means to gain Shinjin?” Shoma answered, “It’s nothing at all,” This sentence is
the most important point in their conversation. It makes us realize Shoma’s deep understanding of the Primal Vow.
The phrase, “It is nothing at all,” seems on the surface to be an elusive answer, but there is no more wonderful and
firm an expression in the teaching of Other Power.
Generally, it is easy for all people to understand the expression, “I believe strongly without doubt,” in religious faith. But
unfortunately, no matter how hard we try, we are never able to be totally rid of our distrust and doubts in order to
have a faithful mind.
Shakyamuni Buddha explained that doubt is one of the causes of a troubled mind. He says that we are unable to
throw away the selfish nature that causes a doubtful mind, so we are always suffering. As faith and doubt are always
linked in our mind, we lack the strength to believe in something absolutely.
Amida Buddha understands our selfish, doubtful minds. Therefore he asks us to simply depend on Buddha’s mind. We
should not believe in Amida Buddha with an unreliable mind and we should discard both our faith and our doubt.
When we begin to understand how incapable we are, then we begin to open our minds and hearts to receiving the
Buddha’s mind. To receive the Buddha’s mind is called “Shinjin,” the entrusting mind. With his explanation, “It’s nothing
at all,” Shoma teaches us what it means to gain Shinjin.
To take the tonsure (symbolically shave one’s head) is a commitment to try to live with the Primal Vow of Amida
Buddha as one’s spiritual support free of self-centeredness and the mind of conceit and arrogance. Shoma, who
received the rite of the razor from Gomonshu, was a true Nembutsu follower who had already transcended the mind
of calculation and was embraced by the great vow of Amida Buddha.
The ceremony marking the beginning of one’s life as a Shin Buddhist is the Kieshiki affirmation. During our 85th
anniversary, I sincerely hope that as many of you as possible will participate in this precious ceremony and take a first
step as a true disciple of the Buddha.
But even if you are impressed with Shoma’s insight, please do not tug on the Socho’s sleeve and ask, “Hey brother,
are you prepared to go?”
In Gassho.
year. We have invited So-cho Koshin Ogui to conduct both the commemorative service and the Kieshiki Affirmation
Ceremony on October 16.
This anniversary is a perfect opportunity for us to express our deepest feelings of gratitude for the great dedication
of all of our pre-decessors who have been caretakers of our temple for the benefit of those of us here today. Even
though we may not know each individual who came before us, they are very much a part of our Karma. Those who
helped build and maintain our beautiful temple over the past 85 years have made possible this opportunity to come
together and listen to the Nembutsu teaching. Therefore, at this special service, we should acknowledge all past
efforts and sacrifices that allow us to be here today. Remembering their loving guidance, I sincerely hope that we will
also pledge to do our best to continue the caretaking of our treasured temple so that in turn we, too, can hand over
to our children and grandchildren the precious Nembutsu teaching.
To mark this anniversary, we have taken on a great project—to create a Service Book, led by Dharma School, for
use at our Temple. I hope that our Sangha members will be able to see it very soon, because its publication will be a
great achievement in Temple history. I would like to take this opportunity to express my sincere gratitude for the
commitment and hard work of all the committee members who made this important project possible.
Reflections on Shoma, a Myokonin
You may recall in the September newsletter I wrote about my Tokudo ordination experience. By sharing my
experience of receiving the rite of the razor from Gomonshu, head abbot of our sect, I hoped to encourage as many
of you as possible to participate in the Kieshiki Affirmation. The ceremony’s history goes back more than 2,500 years to
the founder of Buddhism, Shakyamuni Buddha, who bestowed Buddhist names upon his disciples.
Speaking of the Kikyoshiki confirmation ceremony (conducted by the Gomonshu), I can’t help but remember the
anecdote about Shoma (1799–1871) who was known as a Myokonin or superior Nembutsu follower.
Shoma was born into a poor sharecropping family. He worked very hard making ropes and Japanese sandals while
baby-sitting. Although he never married, he cultivated a small field and worked at the temple as a handyman.
One day, for the first time, he made a pilgrimage to Kyoto with some members of his temple to what was at the time
the mother temple, Kosho Temple, to participate in a Kikyoshiki confirmation ceremony. (Kosho Temple, which formally
became independent as one of the ten Jodo Shinshu sects after 1870, belonged to our sect, the Hongwanji-ha, in
those days). Gomonshu is the highest priest in Jodo Shinshu Buddhism. In those days, he was treated like an emperor,
and it was forbidden to look at his eyes or say anything to him.
That day, as was usual, many Nembutsu followers had come to the mother temple from all over Japan to
participate in the Kikyoshiki. They were waiting quietly in the Hondo for the ceremony to begin. Then Gomonshu
appeared ceremoniously before them and began administering the rites to each man, who bowed his head solemnly.
Gomonshu completed the rites to Shoma, tapping the razor on Sho-ma’s head gently three times, saying, “Take
refuge in Buddha, take refuge in Dharma, and take refuge in Sangha.” Gomonshu was moving to the next follower
when Shoma suddenly reached up and tugged on Gomonshu’s colorful sleeve. When Gomonshu turned around to
see who had touched his robe, Shoma asked him, “Hey, brother. Are you prepared to go?”
That moment, the solemn atmosphere in the Hondo broke and the participants were struck dumb at this rude
interruption. But Gomonshu simply continued calmly with the rites for each of the remaining followers in attendance.
After the ceremony when Gomonshu had made his exit from the Hondo, the other participants crowded around
Shoma and scolded him. “Know your place! You were terribly rude!” It had caused quite a com-motion in the Hondo.
Everyone was worried about how Shoma would be punished for his misdeed. An associate priest entered the
Hondo and asked, “Who tugged on the Gomonshu’s sleeve? Stand and come with me.”
Although Shoma paid no attention to the command, pretending not to hear it, his friends answered fearfully, “He is
a really stupid fellow, so please forgive him for his crude behavior.” Then they apologized, bowing deeply many times.
The associate priest accepted their excuse and told Gomonshu of their apology. But Gomonshu said, “It doesn’t
matter. Just bring him here to me right now.” So the priest hurried back to the Hondo.
Finally, Shoma was taken to the room where Gomonshu sat waiting. But Shoma looked calm and entered the room
nonchalantly. Because he lacked manners, he didn’t bow in reverence to Gomonshu but instead plopped down in
front of him on the tatami mat, crossing his legs. They had the following conversation.
“Was it you who tugged on my sleeve?” asked Gomonshu.
“Yeah, it was me,” said Shoma.
“What were you thinking about when you did so?” asked Gomonshu.
“Ah…even with such a red beautiful robe, you cannot escape hell by wearing it,” Shoma explained. “That’s why I
asked if you were prepared to go.”
“Yes, that’s what I wanted to hear and that’s why I asked you here. There are so many who revere me but it was
only you who showed concern for my afterlife. So I would like to thank you. By the way, have you already received
Shinjin, the entrusting mind?” asked Gomonshu.
“Oh, yeah! I have received it,” said Shoma.
“Since you say so, explain to me briefly what it means to gain Shinjin?” asked Gomonshu.
“It is nothing at all,” answered Shoma.
“Ah…then with that you are prepared for your afterlife?” asked Go-monshu.
“I don’t know anything about my afterlife,” Shoma answered.
“Without knowing, do you think you will attain birth in the Pure Land?” asked Gomonshu.
“If you want to know that, you should ask my boss,” answered Shoma.
“Who is your boss?” asked Gomonshu.
“That is Amida Buddha who is enshrined in this Hall. To attain my birth is not my job. No sense asking me about it,”
said Shoma.
“Well, that’s beautifully said. You are right. Our birth in the Pure Land is definitely the work of Amida Buddha. It is
not our work. You are truly an honest man. Let us be brothers, and join me in a drink!” said Gomonshu.
Gomonshu, who praised Shoma for his deep understanding, asked the servants to bring sake. They had a great time
exchanging cups of sake. Shoma was so loved by Gomonshu, he was allowed to see him whenever he visited Kyoto.
Gomonshu gave him the Buddhist name Shaku Sho-Ma which means “the Buddha’s disciple of Right Truth.”
This anecdote explains why Shoma was called Myokonin and why many stories about him have accumulated over
a long time in Jodo Shin-shu. Shoma didn’t know much about culture or the world. He was lacked manners, was
unlettered and couldn’t even count money. But that his words and deeds have been passed down is evidence of his
true devotion and virtue. He was a person who receives the wisdom of Buddha.
In the letters (Gobunsho) of Rennyo Shonin, there is a saying as follows: “Those who are not concerned about their
afterlife are considered to be ignorant persons, even though they may be well-versed in eighty-thousand Dharma
teachings. Those who have resolved the matter of the afterlife are described as wise persons, even if they are
illiterate laymen or laywomen.” It is exactly those who are like Shoma that Rennyo Shonin calls all a wise person.
“It Is Nothing At All”
What I was so surprised at in the conversation between Gomonshu and Shoma was Shoma’s response to the
question, “Explain to me briefly what it means to gain Shinjin?” Shoma answered, “It’s nothing at all,” This sentence is
the most important point in their conversation. It makes us realize Shoma’s deep understanding of the Primal Vow.
The phrase, “It is nothing at all,” seems on the surface to be an elusive answer, but there is no more wonderful and
firm an expression in the teaching of Other Power.
Generally, it is easy for all people to understand the expression, “I believe strongly without doubt,” in religious faith. But
unfortunately, no matter how hard we try, we are never able to be totally rid of our distrust and doubts in order to
have a faithful mind.
Shakyamuni Buddha explained that doubt is one of the causes of a troubled mind. He says that we are unable to
throw away the selfish nature that causes a doubtful mind, so we are always suffering. As faith and doubt are always
linked in our mind, we lack the strength to believe in something absolutely.
Amida Buddha understands our selfish, doubtful minds. Therefore he asks us to simply depend on Buddha’s mind. We
should not believe in Amida Buddha with an unreliable mind and we should discard both our faith and our doubt.
When we begin to understand how incapable we are, then we begin to open our minds and hearts to receiving the
Buddha’s mind. To receive the Buddha’s mind is called “Shinjin,” the entrusting mind. With his explanation, “It’s nothing
at all,” Shoma teaches us what it means to gain Shinjin.
To take the tonsure (symbolically shave one’s head) is a commitment to try to live with the Primal Vow of Amida
Buddha as one’s spiritual support free of self-centeredness and the mind of conceit and arrogance. Shoma, who
received the rite of the razor from Gomonshu, was a true Nembutsu follower who had already transcended the mind
of calculation and was embraced by the great vow of Amida Buddha.
The ceremony marking the beginning of one’s life as a Shin Buddhist is the Kieshiki affirmation. During our 85th
anniversary, I sincerely hope that as many of you as possible will participate in this precious ceremony and take a first
step as a true disciple of the Buddha.
But even if you are impressed with Shoma’s insight, please do not tug on the Socho’s sleeve and ask, “Hey brother,
are you prepared to go?”
In Gassho.
 |  |  |  |  |