 |  |  |  |  |
| 2011 JULY Dharma Message By Rev. Yushi Mukojima, Resident Minister CELEBRATING SHINRAN’S 750th ANNIVERSARY |
members from San Diego and 284 other BCA members attended this anniversary held every 50 years in Japan. The service,
districts such as BCA, Hawaii, Canada, and Brazil, but also by nearly 3,200 adoring followers of Shinran from throughout
Japan who came to praise his virtues and lifetime efforts.
In front of the statue of Shinran Shonin which was gorgeously arranged, the head abbot Monshu-sama and Shinmon-sama
conducted the service. The musical service proceeded under Shinmon-sama who led the chanting. After the chanting, we
received a Dharma Talk from Monshu-sama. In it, he said, “I would like to share with the victims of the earthquake their
sorrow and suffering and support them.”
Although postponement of this service had been discussed following the occurrence of the Tohoku earthquake, I really felt
from his message the strong determination of our whole denomination to live together with the suffering and pain of the
victims. And also, it was a precious Dharma opportunity which allowed us to turn our eyes to all people suffering because of
natural disasters, war and terrorism all over the world, and to think deeply about what each one of us can do for the world
while reflecting upon the words of Shinran, “May peace and tranquility prevail throughout the world!” It was a really
precious and impressive service. While listening to Monshu-sama’s message, I couldn’t help but wish for the teaching of the
Nembutsu to be a light which leads us from this time of confusion.
There was also the happy news announced during the service that Shinmon-sama and Ruzumi-sama had a baby boy on
May 12. I guess that because this is their first baby, their joy is all the more. Since the baby was born during this celebration
held only once every 50 years, it is as if his birth symbolized the brilliant future of the Hongwanji. I would like to take this
opportunity to wish that their son grows in good health, embraced by their love.
As I mentioned, this memorial service had the theme, “Annon,” which means, “May peace and tranquility prevail
throughout the world!” However, in the history of humanity in which not a day passes without war, I would like to share with
you my feelings about what each one of us who is alive should think about seeking the realization of true peace.
In the long history of the world, people through the centuries have committed many faults, and countless conflicts have
taken a heavy toll of human lives. Yet war has never died out. I guess that it is because individual understanding of the
meaning of peace makes a great difference. For the country which wants to control the world, its definition of peace may
be a world in which nobody disobeys them. Therefore, the notion that a country which disobeys must be destroyed occurs.
It is a very terrible idea.
In the beginning of The True Teaching, Practice and Realization of the Pure Land Way, Shinran Shonin wrote about
Devadatta. Devadatta was a cousin of Shakyamuni Buddha and also his disciple. However, Devadatta also was an
arrogant man and a trouble maker who always felt he was superior to the other disciples.
One day, in an attempt to take over the leadership of the Buddhist order, Devadatta incited Prince Ajatasatru to kill his own
father, King Bimbisara, and usurp the king’s throne. The reason Devadatta egged Ajatasatru on is that he felt by getting rid of
King Bimbisara, Shakyamuni Buddha would also be destroyed. Since King Bimbisara believed devoutly in Shakyamuni
Buddha and was a protector of Buddhism, his very existence was an obstacle for Devadatta. In order to kill King Bimbisara,
he asked for Ajatasatru’s help.
Although Ajatasatru imprisoned his father, the king never tried to fight back against his son. Why didn’t the king fight back?
It is because he em-braced the Buddha’s teachings so deeply that he discarded his arrogant mind and never wished to
fight. Even faced with death, he would not fight because he had attained the level of an Arahat.
The True Teaching, Practice and Realization of the Pure Land Way explains that there were two grievous sins committed by
Ajatasatru. The first was the sin of killing a king who was his father. The second was the sin of killing a king who was an Arhat, a
person enlightened through the Hinayana Way.
Later, Ajatasatru seized power but was fearful and suffered the way of hell as retribution for his crimes. Devadatta, who was
the most sinful, did not try to embrace the Nembutsu teaching and, in his arrogance, wished for conflict. For his grave
offenses, he fell into the hell of interminable pain.
However, Devadatta is not the only one who is an ugly person. What this story teaches us is that we who are called foolish
in Buddhism all have minds as ugly as Devadatta’s. We should realize that we are terrible human beings who always have
an arrogant mind. To justify our actions, if things are unlikely to turn out as we wish, we eliminate others, and take others’
lives. There will always be war in the world because we cannot realize our foolishness.
I think that you have heard the phrase, “An eye for an eye, a tooth for a tooth.” These bloody words were those of a
nomadic people in the deserts of Israel who had to struggle against nature just to live and survive war with another race.
When the enemy gouged out an eye, they gouged out an eye in retaliation; and when they had a tooth knocked out,
they responded by doing the same thing in return. Perhaps this kind of behavior was necessary in those days in order to
survive. But sadly this kind of vengeful thinking remains today even when civilization has developed and the region has
become rich economically.
It soon will be 10 years this September since terrorists attacked the Twin Towers in New York City. The shattered hearts of
many who lost their loving family and friends because of this terrorism still cannot be healed and they live in deep grief. It
was a world-shaking event which was a terrifying sight to witness. More than 3000 people were sacrificed and the twin
towers, which symbolized American economy and prosperity, collapsed in front of our eyes. No matter whatever the
reasoning, terrorism is unforgivable. I think that all of you felt unspeakable anger and sorrow at such a terrible
tragedy.
However, right after this terrible act, the U.S. began retaliatory bombing in Afghanistan which also took many people’s
lives. It is said that there were more than 4,000 civilians killed who had nothing at all to do the terrorist attacks. This was “an
eye for an eye, a tooth for a tooth.” As I looked at photos of the many people killed by the weapon called “retaliation,” I
realized clearly how deep man’s ignorance and fear are.
Early last month in Pakistan, Americans killed an acknowledged mas-termind of the September 11 attacks. He was the
leader of a terrorist group which had long taken the lives of many people all over the world in terrorist acts. Therefore the
mastermind who had committed these unforgivable actions should have been punished severely by a court of law in front
of the whole world. Instead he was killed in military operations without a settlement in court. I really understand that there
are many opinions about this matter, but my fear is that even though he is dead, the problem of terrorism might not come to
an end and there might be some possibility of retaliation by his followers.
I know that some of you may think that there are too many people who lost their lives to this terrorist group and that
nobody has the right to blame America for its act of retaliation. If these are your thoughts, I really under-stand your feelings.
However, once again we should think deeply about what is the best way to achieve world peace while remembering the
words of Shinran Shonin, “May peace and tranquility prevail throughout the world!”
Whenever I try to think deeply about it, I cannot help but remember the life of Honen Shonin. Honen was Shinran’s
teacher. He was born of samurai stock in Okayama Prefecture in 1133. Unfortunately, when Honen was only 9 years old, his
father was attacked one night right before his eyes.
On his death bed, struggling for every breath, his father told Honen who was crying in his distress, “Don’t have a grudge
against the enemy. If you kill my enemy for revenge, his child will surely come to kill you. Revenge causes more revenge and
will never come to the end. So I want you to give up such sorrowful acts and seek the way in which both enemy and friend
will be saved.” He left these thoughts for Honen and died.
The idea of “An eye for an eye, a tooth for a tooth” and retaliation were absent from his father’s last words. The Buddhist
idea of equality—in which both the attacker and the one who is attacked experience the same suffering as a human
being—lives in his message. Honen deeply understood his father’s heartrending thought: “Simply killing each other doesn’t
solve anything and is only the repetition of tragedy.” Because of this, he became a priest wishing for world peace.
I am sure that if one had a family member who was attacked, one would want to get even with the attacker to make him
experience the same suf-fering. It is natural to think like this if you are grieving family member. But if we were attacked like
Honen’s father, we also might say to our child as he did, “Do not have a grudge against my enemy.” If we realize that if our
child killed our enemy for revenge, that enemy’s child would surely come to kill our child. So we would never ask our child to
retaliate. More than this, we might wish our child to get over the grudge in order to make the repetition of the tragedy come
to the end and instead live peacefully and calmly. This sincere wish directed at the bereaved family and the sincere wish of
parents for their children is the practice of compassion. Therefore, it is very important to understand the loving wish for each
one of us from the deceased.
It is said that Honen’s life of hardship was full of obstacles such as Nembutsu oppression and persecution by the powerful.
But Honen simply said, “If you are forbidden to recite the Nembutsu, recite it in your mind. Nobody can control the
Nembutsu of your mind.” In this way, he walked the way of the Nembutsu devoutly and practiced the calm way of life until
his last moment, without holding a grudge against anybody, as in the last words of his father.
Genza, who was known as a Myokonin or superior Nembutsu person, said, “I have caused others to endure.” The spirit that
says, “I always en-dure,” shows an arrogant way of life that blames others and is quite capable of taking others’ lives.
However, the spirit that says, “I have caused others to endure, I am forgiven by others,” shows the way of life without a
reason to fight. I believe that this is the position of the Nembutsu person living for the true teaching. In this spirit, there is the
true way of Nembutsu which doesn’t justify one’s misdeeds, nor does one blame others for them.
The first step towards the true way of peace is realizing the foolishness of always blaming others, and instead reflect upon
ourselves through the light of Amida Buddha’s wisdom.
There is a saying in the Dharma-phrase Sutra: “Grudges will never be suppressed by grudges. Only letting go of grudges will
suppress grudges.” I believe that there is a precious world filled with the mind of compassion in which all people can respect
and love each other beyond grudges.
I am sure that the only way to true peace is to live a fruitful life as a Nembutsu follower with the Nembutsu of gratitude,
always reflecting upon ourselves and wishing for the happiness of others through the words of Shi-nran: “May peace and
tranquility prevail throughout the world!”
In Gassho,
districts such as BCA, Hawaii, Canada, and Brazil, but also by nearly 3,200 adoring followers of Shinran from throughout
Japan who came to praise his virtues and lifetime efforts.
In front of the statue of Shinran Shonin which was gorgeously arranged, the head abbot Monshu-sama and Shinmon-sama
conducted the service. The musical service proceeded under Shinmon-sama who led the chanting. After the chanting, we
received a Dharma Talk from Monshu-sama. In it, he said, “I would like to share with the victims of the earthquake their
sorrow and suffering and support them.”
Although postponement of this service had been discussed following the occurrence of the Tohoku earthquake, I really felt
from his message the strong determination of our whole denomination to live together with the suffering and pain of the
victims. And also, it was a precious Dharma opportunity which allowed us to turn our eyes to all people suffering because of
natural disasters, war and terrorism all over the world, and to think deeply about what each one of us can do for the world
while reflecting upon the words of Shinran, “May peace and tranquility prevail throughout the world!” It was a really
precious and impressive service. While listening to Monshu-sama’s message, I couldn’t help but wish for the teaching of the
Nembutsu to be a light which leads us from this time of confusion.
There was also the happy news announced during the service that Shinmon-sama and Ruzumi-sama had a baby boy on
May 12. I guess that because this is their first baby, their joy is all the more. Since the baby was born during this celebration
held only once every 50 years, it is as if his birth symbolized the brilliant future of the Hongwanji. I would like to take this
opportunity to wish that their son grows in good health, embraced by their love.
As I mentioned, this memorial service had the theme, “Annon,” which means, “May peace and tranquility prevail
throughout the world!” However, in the history of humanity in which not a day passes without war, I would like to share with
you my feelings about what each one of us who is alive should think about seeking the realization of true peace.
In the long history of the world, people through the centuries have committed many faults, and countless conflicts have
taken a heavy toll of human lives. Yet war has never died out. I guess that it is because individual understanding of the
meaning of peace makes a great difference. For the country which wants to control the world, its definition of peace may
be a world in which nobody disobeys them. Therefore, the notion that a country which disobeys must be destroyed occurs.
It is a very terrible idea.
In the beginning of The True Teaching, Practice and Realization of the Pure Land Way, Shinran Shonin wrote about
Devadatta. Devadatta was a cousin of Shakyamuni Buddha and also his disciple. However, Devadatta also was an
arrogant man and a trouble maker who always felt he was superior to the other disciples.
One day, in an attempt to take over the leadership of the Buddhist order, Devadatta incited Prince Ajatasatru to kill his own
father, King Bimbisara, and usurp the king’s throne. The reason Devadatta egged Ajatasatru on is that he felt by getting rid of
King Bimbisara, Shakyamuni Buddha would also be destroyed. Since King Bimbisara believed devoutly in Shakyamuni
Buddha and was a protector of Buddhism, his very existence was an obstacle for Devadatta. In order to kill King Bimbisara,
he asked for Ajatasatru’s help.
Although Ajatasatru imprisoned his father, the king never tried to fight back against his son. Why didn’t the king fight back?
It is because he em-braced the Buddha’s teachings so deeply that he discarded his arrogant mind and never wished to
fight. Even faced with death, he would not fight because he had attained the level of an Arahat.
The True Teaching, Practice and Realization of the Pure Land Way explains that there were two grievous sins committed by
Ajatasatru. The first was the sin of killing a king who was his father. The second was the sin of killing a king who was an Arhat, a
person enlightened through the Hinayana Way.
Later, Ajatasatru seized power but was fearful and suffered the way of hell as retribution for his crimes. Devadatta, who was
the most sinful, did not try to embrace the Nembutsu teaching and, in his arrogance, wished for conflict. For his grave
offenses, he fell into the hell of interminable pain.
However, Devadatta is not the only one who is an ugly person. What this story teaches us is that we who are called foolish
in Buddhism all have minds as ugly as Devadatta’s. We should realize that we are terrible human beings who always have
an arrogant mind. To justify our actions, if things are unlikely to turn out as we wish, we eliminate others, and take others’
lives. There will always be war in the world because we cannot realize our foolishness.
I think that you have heard the phrase, “An eye for an eye, a tooth for a tooth.” These bloody words were those of a
nomadic people in the deserts of Israel who had to struggle against nature just to live and survive war with another race.
When the enemy gouged out an eye, they gouged out an eye in retaliation; and when they had a tooth knocked out,
they responded by doing the same thing in return. Perhaps this kind of behavior was necessary in those days in order to
survive. But sadly this kind of vengeful thinking remains today even when civilization has developed and the region has
become rich economically.
It soon will be 10 years this September since terrorists attacked the Twin Towers in New York City. The shattered hearts of
many who lost their loving family and friends because of this terrorism still cannot be healed and they live in deep grief. It
was a world-shaking event which was a terrifying sight to witness. More than 3000 people were sacrificed and the twin
towers, which symbolized American economy and prosperity, collapsed in front of our eyes. No matter whatever the
reasoning, terrorism is unforgivable. I think that all of you felt unspeakable anger and sorrow at such a terrible
tragedy.
However, right after this terrible act, the U.S. began retaliatory bombing in Afghanistan which also took many people’s
lives. It is said that there were more than 4,000 civilians killed who had nothing at all to do the terrorist attacks. This was “an
eye for an eye, a tooth for a tooth.” As I looked at photos of the many people killed by the weapon called “retaliation,” I
realized clearly how deep man’s ignorance and fear are.
Early last month in Pakistan, Americans killed an acknowledged mas-termind of the September 11 attacks. He was the
leader of a terrorist group which had long taken the lives of many people all over the world in terrorist acts. Therefore the
mastermind who had committed these unforgivable actions should have been punished severely by a court of law in front
of the whole world. Instead he was killed in military operations without a settlement in court. I really understand that there
are many opinions about this matter, but my fear is that even though he is dead, the problem of terrorism might not come to
an end and there might be some possibility of retaliation by his followers.
I know that some of you may think that there are too many people who lost their lives to this terrorist group and that
nobody has the right to blame America for its act of retaliation. If these are your thoughts, I really under-stand your feelings.
However, once again we should think deeply about what is the best way to achieve world peace while remembering the
words of Shinran Shonin, “May peace and tranquility prevail throughout the world!”
Whenever I try to think deeply about it, I cannot help but remember the life of Honen Shonin. Honen was Shinran’s
teacher. He was born of samurai stock in Okayama Prefecture in 1133. Unfortunately, when Honen was only 9 years old, his
father was attacked one night right before his eyes.
On his death bed, struggling for every breath, his father told Honen who was crying in his distress, “Don’t have a grudge
against the enemy. If you kill my enemy for revenge, his child will surely come to kill you. Revenge causes more revenge and
will never come to the end. So I want you to give up such sorrowful acts and seek the way in which both enemy and friend
will be saved.” He left these thoughts for Honen and died.
The idea of “An eye for an eye, a tooth for a tooth” and retaliation were absent from his father’s last words. The Buddhist
idea of equality—in which both the attacker and the one who is attacked experience the same suffering as a human
being—lives in his message. Honen deeply understood his father’s heartrending thought: “Simply killing each other doesn’t
solve anything and is only the repetition of tragedy.” Because of this, he became a priest wishing for world peace.
I am sure that if one had a family member who was attacked, one would want to get even with the attacker to make him
experience the same suf-fering. It is natural to think like this if you are grieving family member. But if we were attacked like
Honen’s father, we also might say to our child as he did, “Do not have a grudge against my enemy.” If we realize that if our
child killed our enemy for revenge, that enemy’s child would surely come to kill our child. So we would never ask our child to
retaliate. More than this, we might wish our child to get over the grudge in order to make the repetition of the tragedy come
to the end and instead live peacefully and calmly. This sincere wish directed at the bereaved family and the sincere wish of
parents for their children is the practice of compassion. Therefore, it is very important to understand the loving wish for each
one of us from the deceased.
It is said that Honen’s life of hardship was full of obstacles such as Nembutsu oppression and persecution by the powerful.
But Honen simply said, “If you are forbidden to recite the Nembutsu, recite it in your mind. Nobody can control the
Nembutsu of your mind.” In this way, he walked the way of the Nembutsu devoutly and practiced the calm way of life until
his last moment, without holding a grudge against anybody, as in the last words of his father.
Genza, who was known as a Myokonin or superior Nembutsu person, said, “I have caused others to endure.” The spirit that
says, “I always en-dure,” shows an arrogant way of life that blames others and is quite capable of taking others’ lives.
However, the spirit that says, “I have caused others to endure, I am forgiven by others,” shows the way of life without a
reason to fight. I believe that this is the position of the Nembutsu person living for the true teaching. In this spirit, there is the
true way of Nembutsu which doesn’t justify one’s misdeeds, nor does one blame others for them.
The first step towards the true way of peace is realizing the foolishness of always blaming others, and instead reflect upon
ourselves through the light of Amida Buddha’s wisdom.
There is a saying in the Dharma-phrase Sutra: “Grudges will never be suppressed by grudges. Only letting go of grudges will
suppress grudges.” I believe that there is a precious world filled with the mind of compassion in which all people can respect
and love each other beyond grudges.
I am sure that the only way to true peace is to live a fruitful life as a Nembutsu follower with the Nembutsu of gratitude,
always reflecting upon ourselves and wishing for the happiness of others through the words of Shi-nran: “May peace and
tranquility prevail throughout the world!”
In Gassho,