Thoughts of Gratitude After 50 Years as Minister

I turned 75 years old this past October. My first assignment as a minister was to the Honpa Hongwanji Hawaii Betsuin in Honolulu. My assignment began in 1974 and a year later in 1975, I was certified as a Kaikyoshi. 

Since then there have been many, many opportunities to think about and reflect upon my understanding of the Dharma. These are my thoughts. This is a distillation of the Dharma that I can appreciate and hold in my head.

Buddhism begins with a fundamental question: How do we resolve the difficulties we cause and experience? Jodo Shinshu is Buddhism, so it too must respond to this central question.

The first Dharma lesson of Shakamuni Buddha was the Four Noble Truths. This is the bedrock of the Buddha-Dharma. It is the first turning of the Wheel of Dharma. The First Noble Truth describes our current condition: We cause and experience difficulties. The Second Noble Truth describes the cause of difficulties: our tendency to engage the world through our preferences and prejudices. The Third Noble Truth offers an alternate experience free of difficulties. The Fourth Noble Truth, the Eightfold Path, describes the means to cultivate the mind free of preferences and prejudice.

I seek the resolution of difficulties, but I am absolutely incapable of practicing the Eightfold Path consistently and thoroughly. I am therefore unable to resolve the difficulties described in the First Noble Truth. Imperfect, I am bound to cycle endlessly through samsara.

In Jodo Shinshu, we too seek the resolution of difficulties. What distinguishes Jodo Shinshu from other traditions is the recognition of my absolute inability to perfect the practices that would cultivate the mind free of preferences, the mind that would engage the world without prejudice. I believe Shinran began to realize this when he left Hieizan.

As I recognize the absolute impossibility of perfecting the practices prescribed in the Fourth Noble Truth, I may begin to realize the importance of Amida’s assurance of the resolution of difficulties. Amida’s unconditional assurance allows me to look more openly at my inconsistencies, my failures, my foolishness. I may begin to take greater responsibility for what I have done. That unconditional assurance may cause me to acknowledge the extent of the harm I’ve caused and yet continue to live.

It is extremely difficult to see and accept that I am someone who is the source of difficulties. Difficulties that are not trivial, but rather have profound consequences for myself, the people around me and the world I live in. Amida’s absolute assurance allows me to be more open to look at my foolishness. The more I am able to look at the difficulties I cause, the more important Amida’s Vow becomes. What was once imperceptible becomes seeing things as they are: I am a foolish being. The more carefully I look, the more important Amida’s Vow becomes. Amida’s assurance deepens my gratitude for Amida. Whether I recognize my foolishness or not, Amida’s assurance does not change, Amida’s assurance is unconditional. I am changed, transformed. This, I believe is, nishujinshin, the two aspects of deep faith. The result of the relationship of Amida and myself is shinjin.

Amida’s Wisdom and Compassion extends to all beings. I, too, am contained within Great Compassion. With nothing required on my part, I am moved toward a deepening awareness of things as they are. I am moved toward an expanding appreciation for the relationship I share with the world. A growing appreciation for the life that surrounds me, nurtures me, sustains me. When I am aware, my response is a simple expression of gratitude. Namo Amida Butsu.