- August, 2008
ARE YOU ARROGANT, TOO?
By Rev. Yushi Mukojima
My wife and I will celebrate four years of marriage this August and thanks to our happy
circumstances our married life is very harmonious.
I have often heard from temple members, “Sensei, you married a nice lady,” or, “You’re very lucky
to have such a wonderful wife.” Of course, I am very pleased to hear words of praise about Mika.
But no one has ever said to her, “I envy you your nice husband.” Isn’t it sad?
Certainly, when I think about our life together, my wife has helped and supported me many times.
Sometimes we’ve quarreled because of our different values or way of thinking, and so on. However,
no matter what we argue about, in the end Mika has always respected my opinion and gone along
with me.
On the other hand, I have to admit I seldom listen to my wife’s opinion. I tend to solve problems
with the presumption that I am always right. When I think about this, I feel really ashamed of my
vanity and arrogance. Although nowadays a husband like me might be told, “Let’s separate! Let’s
divorce!” I am very grateful Mika has not left me in spite of my rigidity. I wonder that temple members
think about all of this?
Accordingly, this month I would like to share with you a little about “wrong view” and “arrogance”
as described in the Shoshin-ge.
No matter what kind of person we may be, we each have a self-serving mind, and in no small way.
It is extremely hard to completely rid the mind of self-serving thoughts. But a person who is aware
that he possesses such a mind is able to listen obediently to the voice of others and even say, “You
are right.”
One reason we fight with others is because we don’t develop the capacity to listen to another’s
opinions and questions. I am not able to hear their side because in my mind I am convinced I’m the
reasonable one. In Buddhism, it is called Wrong View. A person who thinks of himself as a modest
person may only be so in his mind. When we are of this mindset, it is always the other person who is
arrogant, unkind and difficult. With this attitude, there’s no reason to give ear to others’ opinions.
Perhaps the current dilemma of Tibetans’ protests is a timely global example of this. If the current
regime doesn’t have ears tuned to receiving advice from the outside, any attempts at persuasion by
other countries are in vain.
Wrong View doesn’t mean Evil Mind, but it refers to the situation where people are not aware of
their Evil Mind even if they have it. Therefore, a person who can acknowledge, “I have within me the
mind of wrong view,” and who is able to say, “How ashamed I am,” is no longer a person of wrong
view and not an arrogant person.
Such a person can readily accept that Amida Buddha’s Primal Vow, which tries to save all beings
with the wrong view, is meant for myself, alone. This person is able to recite the Nembutsu naturally
as an expression of one’s deep gratitude for this wonderful favor. But he who cannot see he has the
wrong view and who does not realize his own egotism will not be able to rejoice in Buddha’s deep
compassion for him.
Shinran Shonin wrote this famous phrase in the Tannisho: “If a good person attains birth in the
Pure Land, how much more so the evil [flawed] person.” This means that there is no distinction
between a fool and a sage standing before Amida Buddha. Above all, the reason Buddha
established the vow was because he wanted to try to save those foolish beings who are suffering
because of their greed, anger, love and hatred. Of course, we find it difficult to see ourselves as the
foolish being because that always refers to other people!
Unfortunately the person who doesn’t recognize that he is the foolish being cannot open his mind
and heart to Buddha’s Primal Vow. He will not be able to receive the great compassion which
Buddha established through five kalpas of profound thought. Such a selfish and vain person has
gotten quite spoiled to the great compassion by concluding that he is fine just as he is, without any
self-reflection whatsoever.
Shinran Shonin says in the Shoshin-ge, “For arrogant sentient beings holding the wrong view, the
Nembutsu that embodies Amida’s Primal Vow is hard to accept in Shinjin; this most the difficult of
difficulties, and nothing surpasses it.”
Certainly, it is impossible for me—arrogant husband who cannot hear the opinions of the person
who is closest to me—to accept obediently Buddha’s teaching. My selfish dependence on my wife
and my confidence that, “she will never abandon me over such trifles; she will never let me down,”
encourages both my arrogance and the wrong kind of dependence on Amida Buddha’s compassion.
I must acknowledge that I am a prideful person who has fallen into a selfish way of thinking.
Although we hold the wrong view and can be presumptuous to extremes, we should remember
that the Nembutsu teaching which we have received from Amida Buddha is the only way which
encourages us to reflect upon our faults.
Now as Mika and I approach our Fourth Anniversary, I will try to make a fresh resolve to
appreciate my wife’s love and set aside my unyielding attitude before she becomes totally disgusted
with me. Without a doubt, I am very glad to have such a wonderful wife! And now I know it is enough
when you compliment her but not me.
In Gassho,
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