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April 2013
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
Dharma Message
By Rev. Yushi Mukojima, Resident Minister
"ARE YOU WALKING ON THE WHITE PATH"
Last month, we observed the Spring Ohigan Service, a wonderful Dharma opportunity to learn again about
this journey of life which begins on this shore and has our sights on the other shore, Higan, (Pure Land) as our
destination.
There is a parable called “Two Rivers and a White Path” which easily correlates to Shin Buddhist teaching.
It is a famous story from the commentaries on the Contemplation Sutra written by Shantao (613–681), one
of the seven Pure Land masters in Shin Buddhism. This month, I would like to share this story with you.
Suppose there is a man traveling west on an endless road. However, far ahead, two huge rivers meet
directly in his path. One of them is a river of water that extends north and the other one is a river of fire that
extends south. They are each a hundred paces wide and of immeasurable depth, extending beyond the
horizon to the north and south. However, at the point where they meet, there is a white path, just five or six
inches wide. This path is also a hundred paces long from the eastern bank to the west. From one side, great
waves of the water surge over this narrow path. From the other, huge flames of fire scorch it. The waves
and the flames meet and consume the path without ceasing.
At the end of his long journey, the man is nearing a wilderness where there is no sign of people or houses
as far as the eye can see. However, he is totally oblivious to the fact that bandits and vicious animals are up
on him from behind, eagerly competing to kill him. When he realizes he is being pursued, he thinks, “I will be
killed!” and starts running desperately.
At last he arrives at these two huge rivers. Faced with such an unexpected situation, he is frozen with
fear. But he also sees the straight white path before him which appears and disappears between the
alternating great waves of water and the huge flames. Although it appears to be his only route of escape,
the traveler has no confidence that he will be able to walk the white path because it is so narrow. As he
stands frozen with fear, he hears a voice from the eastern bank urging him, “Thou, take this path
immediately with firm resolve. There is no danger of death. But if you stay there, you will die.”
Then he hears another voice from the western bank calling to him, “Thou, come at once, entrusting
yourself completely to me. I will protect you. Don’t fear that you may fall into the rivers of water and fire.”
When the traveler, shuddering with horror, hears the voices urging him first from the eastern bank and
then from the western bank, he suddenly relaxes and follows their calling voices. Without fear or hesitation,
he places one foot firmly onto the white path.
As he moves forward one step after another, he can hear the shouts of the bandits on the eastern bank:
“Come back! Don’t take that path. It’s impossible to cross there. You’ll die for sure! We’re your friends, trust
us! Come back!” They try to convince him to turn back.
Although he hears their cries, the traveler doesn’t look back but walks purposefully straight ahead. It is
not long before he reaches the western shore. Once there, he is free from all fears and danger, and is
welcomed warmly by his good friends who have been waiting to greet him. His joy knows no end.
This is the gist of the parable of “Two Rivers and a White Path.” As you know, the eastern bank represents
the world of delusion which quakes with fear and worry—namely, the world in which we are now living. The
western bank represents the world of enlightenment of immeasurable life and inconceivable light—that is,
Amida Buddha’s Pure Land. The lone traveler represents each one of us. His situation is our own, living alone
and bearing up under solitude from birth to death. Even if we believe that we dwell safely surrounded by
our family and friends, ultimately each of us lives a lonely existence. No matter how much suffering we
experience, nobody can endure it for us. So we should realize that the truth of human existence is that each
of us is born alone, lives alone and dies alone.
At the beginning of his long journey, the traveler was striding toward the ideal world with every
confidence in his own ability, believing, “I can do anything!” He assumed that all people and the world
around him are his friends who accept, support, and praise him.
Eventually as he continues along, at times ignored or betrayed by others and with indications that his
ability and strength are declining, he suffers and loses confidence. The bandits and vicious animals symbolize
the unavoidable reality of great sorrow and fear which each one of us has to experience.
The river of water symbolizes the mind of greed which causes lust for and attachment to our favorite
things. The river of fire represents the mind of anger which causes us to express bottomless hatred. I think it is
no exaggeration to say that our civilization has been built by both water and fire–greed and anger.
It is in our nature to protect ourselves and our families by acting on our desire for wealth or honor, and on
our instinctive need for food, shelter and so on. Angrily, we challenge our enemies to fight and try to defeat
them.
Unfortunately, in so doing, we are drowned in the murky water of desire and consumed by the flames of
anger, confused by our limitless selfishness. In Buddhism, we grieve over this state which is interpreted as the
everlasting death.
Clearly the path which leads to a life by which we can avoid this terrible death is the white path which
Amida Buddha has already shown us. It stretches between the rivers of water and fire. But it does not get
rid of the water or the fire.
Although it is quite narrow, it is unmistakably the path which one must tread. The length of hundred
paces represents a lifetime (a hundred years) and the white path is the path of the Nembutsu, the precious
way which none can interfere with. It is the only path that saves us, if we just entrust ourselves to it, led by
the Nembutsu.
The voice coming from the eastern bank is the Buddha in this world and the teaching of Shakyamuni
Buddha. The voice from the western bank is the Buddha in the Pure Land and the summons of Amida
Buddha’s Primal Vow. The shouts of bandits and vicious beasts from behind represent the temptation and
feigned friendships which try to interfere with the Nembutsu life and detain us in this world of delusion.
A point to notice here is that the summons of the Primal Vow is not the calling voice while beckoning
from the world of the Pure Land. It represents the working of the Nembutsu, “Namo Amida Butsu,” which is
the path which appears before us and leads us to the world of the truth.
Do you remember the tragedy of Air Florida Flight 90 which crashed into the Potomac River near
Washington, D.C., in January of 1982? Most of the passengers were killed instantly. Only a few people were
thrown into the frozen river, desperate to be rescued.
Rescuers on a helicopter threw a lifebuoy down to a woman who was clinging weakly to the frozen ice.
Although she wanted desperately to grab the lifebuoy, she no longer had the strength to hold it, so she let
go and began sinking. At that very moment, a man on the riverbank dove into the river and swam quickly
to her, grabbing her tightly and swimming back to the shore. Although this incident was a terrible tragedy,
this man’s brave action became known throughout the world and everyone praised him for his selfless act.
At the time, I was only ten years old, but when I saw this scene on TV, I was very impressed with the man’s
disregard of his own safety. Even now, I still remember clearly his admirable actions.
To dive into the river from the shore, swim in freezing water to a woman who no longer had the strength
to cling to a lifebuoy, then swim back to the shore again while holding her afloat–I am sure that this
situation expresses the very concept of rescue.
But this is also precisely the working of Amida Buddha. Amida Buddha does not drop a lifebuoy but
immediately embraces and saves those of us who are so helpless that we lack even the power to grasp a
float. With this great working, Amida Buddha comes to us foolish beings drowning in the ocean of blind
passions and holds us tightly in his arms to lead us to the world of enlightenment, the eternal Pure Land
represented by the white path which is the Primal Vow of the Nembutsu.
Therefore, even if we are plagued every day by the water of greed and fire of anger, it is so important to
entrust ourselves completely to the guidance of Shakyamuni Buddha and Amida Buddha and just step
onto the white path of the Nembutsu. This is called Shinjin of the White Path.
The parable of “Two Rivers and the White Path” shows the steadfast way which leads to the world of the
truth, so that with a profound feeling of security in the Nembutsu, those of us who are consumed with the
flames of blind passions in the world of delusion can overcome life’s anxieties and suffering.
There is a poem as follows: Parent calls / Child calls back / Namo Amida Butsu / Calling each other / A
journey of the White Path.
In this impermanent world of the burning house, no matter how much we suffer and feel sorrow, we are
always gently embraced with the voice of Amida Buddha calling to us, “I, a true parent, am here with you.
You are not alone. Rely on me,” no matter what we do, where we are, when it is. In grateful response, we
also call back to Amida Buddha, “Thank you very much. I entrust myself completely to your Primal Vow.” This
is the Nembutsu which Shantao shows us in his parable.
“Take the path without hesitation!” “Come forward with confidence!” Now that we have observed the
Spring Ohigan, we can hear the calling voices of Shakyamuni Buddha and Amida Buddha.
Let us walk the only way, the white path, the path of the Nembutsu together without being afraid!
In Gassho,
this journey of life which begins on this shore and has our sights on the other shore, Higan, (Pure Land) as our
destination.
There is a parable called “Two Rivers and a White Path” which easily correlates to Shin Buddhist teaching.
It is a famous story from the commentaries on the Contemplation Sutra written by Shantao (613–681), one
of the seven Pure Land masters in Shin Buddhism. This month, I would like to share this story with you.
Suppose there is a man traveling west on an endless road. However, far ahead, two huge rivers meet
directly in his path. One of them is a river of water that extends north and the other one is a river of fire that
extends south. They are each a hundred paces wide and of immeasurable depth, extending beyond the
horizon to the north and south. However, at the point where they meet, there is a white path, just five or six
inches wide. This path is also a hundred paces long from the eastern bank to the west. From one side, great
waves of the water surge over this narrow path. From the other, huge flames of fire scorch it. The waves
and the flames meet and consume the path without ceasing.
At the end of his long journey, the man is nearing a wilderness where there is no sign of people or houses
as far as the eye can see. However, he is totally oblivious to the fact that bandits and vicious animals are up
on him from behind, eagerly competing to kill him. When he realizes he is being pursued, he thinks, “I will be
killed!” and starts running desperately.
At last he arrives at these two huge rivers. Faced with such an unexpected situation, he is frozen with
fear. But he also sees the straight white path before him which appears and disappears between the
alternating great waves of water and the huge flames. Although it appears to be his only route of escape,
the traveler has no confidence that he will be able to walk the white path because it is so narrow. As he
stands frozen with fear, he hears a voice from the eastern bank urging him, “Thou, take this path
immediately with firm resolve. There is no danger of death. But if you stay there, you will die.”
Then he hears another voice from the western bank calling to him, “Thou, come at once, entrusting
yourself completely to me. I will protect you. Don’t fear that you may fall into the rivers of water and fire.”
When the traveler, shuddering with horror, hears the voices urging him first from the eastern bank and
then from the western bank, he suddenly relaxes and follows their calling voices. Without fear or hesitation,
he places one foot firmly onto the white path.
As he moves forward one step after another, he can hear the shouts of the bandits on the eastern bank:
“Come back! Don’t take that path. It’s impossible to cross there. You’ll die for sure! We’re your friends, trust
us! Come back!” They try to convince him to turn back.
Although he hears their cries, the traveler doesn’t look back but walks purposefully straight ahead. It is
not long before he reaches the western shore. Once there, he is free from all fears and danger, and is
welcomed warmly by his good friends who have been waiting to greet him. His joy knows no end.
This is the gist of the parable of “Two Rivers and a White Path.” As you know, the eastern bank represents
the world of delusion which quakes with fear and worry—namely, the world in which we are now living. The
western bank represents the world of enlightenment of immeasurable life and inconceivable light—that is,
Amida Buddha’s Pure Land. The lone traveler represents each one of us. His situation is our own, living alone
and bearing up under solitude from birth to death. Even if we believe that we dwell safely surrounded by
our family and friends, ultimately each of us lives a lonely existence. No matter how much suffering we
experience, nobody can endure it for us. So we should realize that the truth of human existence is that each
of us is born alone, lives alone and dies alone.
At the beginning of his long journey, the traveler was striding toward the ideal world with every
confidence in his own ability, believing, “I can do anything!” He assumed that all people and the world
around him are his friends who accept, support, and praise him.
Eventually as he continues along, at times ignored or betrayed by others and with indications that his
ability and strength are declining, he suffers and loses confidence. The bandits and vicious animals symbolize
the unavoidable reality of great sorrow and fear which each one of us has to experience.
The river of water symbolizes the mind of greed which causes lust for and attachment to our favorite
things. The river of fire represents the mind of anger which causes us to express bottomless hatred. I think it is
no exaggeration to say that our civilization has been built by both water and fire–greed and anger.
It is in our nature to protect ourselves and our families by acting on our desire for wealth or honor, and on
our instinctive need for food, shelter and so on. Angrily, we challenge our enemies to fight and try to defeat
them.
Unfortunately, in so doing, we are drowned in the murky water of desire and consumed by the flames of
anger, confused by our limitless selfishness. In Buddhism, we grieve over this state which is interpreted as the
everlasting death.
Clearly the path which leads to a life by which we can avoid this terrible death is the white path which
Amida Buddha has already shown us. It stretches between the rivers of water and fire. But it does not get
rid of the water or the fire.
Although it is quite narrow, it is unmistakably the path which one must tread. The length of hundred
paces represents a lifetime (a hundred years) and the white path is the path of the Nembutsu, the precious
way which none can interfere with. It is the only path that saves us, if we just entrust ourselves to it, led by
the Nembutsu.
The voice coming from the eastern bank is the Buddha in this world and the teaching of Shakyamuni
Buddha. The voice from the western bank is the Buddha in the Pure Land and the summons of Amida
Buddha’s Primal Vow. The shouts of bandits and vicious beasts from behind represent the temptation and
feigned friendships which try to interfere with the Nembutsu life and detain us in this world of delusion.
A point to notice here is that the summons of the Primal Vow is not the calling voice while beckoning
from the world of the Pure Land. It represents the working of the Nembutsu, “Namo Amida Butsu,” which is
the path which appears before us and leads us to the world of the truth.
Do you remember the tragedy of Air Florida Flight 90 which crashed into the Potomac River near
Washington, D.C., in January of 1982? Most of the passengers were killed instantly. Only a few people were
thrown into the frozen river, desperate to be rescued.
Rescuers on a helicopter threw a lifebuoy down to a woman who was clinging weakly to the frozen ice.
Although she wanted desperately to grab the lifebuoy, she no longer had the strength to hold it, so she let
go and began sinking. At that very moment, a man on the riverbank dove into the river and swam quickly
to her, grabbing her tightly and swimming back to the shore. Although this incident was a terrible tragedy,
this man’s brave action became known throughout the world and everyone praised him for his selfless act.
At the time, I was only ten years old, but when I saw this scene on TV, I was very impressed with the man’s
disregard of his own safety. Even now, I still remember clearly his admirable actions.
To dive into the river from the shore, swim in freezing water to a woman who no longer had the strength
to cling to a lifebuoy, then swim back to the shore again while holding her afloat–I am sure that this
situation expresses the very concept of rescue.
But this is also precisely the working of Amida Buddha. Amida Buddha does not drop a lifebuoy but
immediately embraces and saves those of us who are so helpless that we lack even the power to grasp a
float. With this great working, Amida Buddha comes to us foolish beings drowning in the ocean of blind
passions and holds us tightly in his arms to lead us to the world of enlightenment, the eternal Pure Land
represented by the white path which is the Primal Vow of the Nembutsu.
Therefore, even if we are plagued every day by the water of greed and fire of anger, it is so important to
entrust ourselves completely to the guidance of Shakyamuni Buddha and Amida Buddha and just step
onto the white path of the Nembutsu. This is called Shinjin of the White Path.
The parable of “Two Rivers and the White Path” shows the steadfast way which leads to the world of the
truth, so that with a profound feeling of security in the Nembutsu, those of us who are consumed with the
flames of blind passions in the world of delusion can overcome life’s anxieties and suffering.
There is a poem as follows: Parent calls / Child calls back / Namo Amida Butsu / Calling each other / A
journey of the White Path.
In this impermanent world of the burning house, no matter how much we suffer and feel sorrow, we are
always gently embraced with the voice of Amida Buddha calling to us, “I, a true parent, am here with you.
You are not alone. Rely on me,” no matter what we do, where we are, when it is. In grateful response, we
also call back to Amida Buddha, “Thank you very much. I entrust myself completely to your Primal Vow.” This
is the Nembutsu which Shantao shows us in his parable.
“Take the path without hesitation!” “Come forward with confidence!” Now that we have observed the
Spring Ohigan, we can hear the calling voices of Shakyamuni Buddha and Amida Buddha.
Let us walk the only way, the white path, the path of the Nembutsu together without being afraid!
In Gassho,
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