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Harmony In Diversities - March 2006 |
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Written by Rev. Tatsuo Muneto
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Saturday, 11 March 2006 |
Editor's Note - This is an excerpt from the March 2006 issue of the Buddhist Wheel
The 2006 Hongwanji Slogan is “Embraced by the Vow: In Harmony,” a good slogan for anyone.
We all like beauty of harmony. Many things on this island
illustrate beauty of harmony from the varieties of flowers to an
arrangement in a vase at a cultural exhibit. The harmonized movements
of hands of hula dancers at the Merry Monarch are impressive as is the
children’s singing in the Gathafest. All are beautifully harmonized.
The harmony mentioned in the Hongwanji slogan is the harmony among the members of a family and a temple organization. According to the dictionary, harmony is defined as “agreement in feeling, action, ideas and interest. That is a peaceable and friendly relation.” Harmony is therefore a moral value that has been earnestly pursued by many people locally and nationally. It is attained among people if they agree with one another but is soon lost because man’s ideas are self-centered. Can harmony be attained in a group even when members differ in ideas and styles? What does religion say?
The Buddhist answer is “Yes!” The classical illustration of harmony within diversity is found in the following description of quality of the Amida’s Pure Land
The lotus flowers in the lakes, as large as chariot wheels, are blue-colored with splendor, yellow-colored with yellow splendor, red-colored with red splendor, white-colored with white splendor, and they are most exquisite and purely fragrant.
How peaceful and harmonious my everyday living is if I can live with others always in loving them and in respecting their rights and uniqueness! When I do not get my way, the reality is opposite. As a result of the working of blind ignorance, anger and greed, I dig a hell in my heart and mind. Blind ignorance is one’s stubborn inclination to discriminate against others because of the thirst of his own self interest. When I become fully aware of my defiled nature, the beautiful description of harmony in the lotus pond is suddenly directed toward me and peacefully occupies my heart by virtue of the Vow.
The term “Vow” refers to the compassionate Vow of Amida Buddha, signifying the deep fundamental wish that Amida Buddha, in his causal stage, established to liberate all beings from suffering and sorrow of human existence. There are two basic characters in Amida’s Vow.
- The first important character of the Vow is to manifest or pronounce the enlightened mind of Amida Buddha with the “Name-that-calls” (Namo Amida Butsu), so that it is heard and acknowledged by beings. This is the essence of the 17th Vow.
- The second vital character is that it, upon heard by beings, becomes True Entrusting (shinjin) and it reverberates in the heart, and appears as the saying of “Namo Amida Butsu,” as the expression of gratitude. This is the meaning of the 18th Vow.
In Jodo Shinshu, the purpose of listening to the teaching is to acknowledge the compassionate call, and to have its power to transform everything defiled within into what is true, real and sincere. With the eyes of wisdom given by Amida Buddha, the Nembutsu person sees harmony in his life regardless if his life turns towards favorable condition or adversity.
Such a life of harmony in the Nembutsu was told in part by Chiyono Sasaki of Kona in the following poem, entitled “Kono-mama”:
“I am so happy about being as I am
that I naturally bow my head.
Being good or bad, I am what I am
Being false or true, I am what I am
Having or not having, I am what I am
Rain or shine, I am what I am
Crying or laughing, I am what I am...
Only Oya-sama (Amida) affirms me, calling,
“Come as you are”…………
Because the compassion of
Oya-sama is all embracing,
I am now contained within it…”
Let us all live through 2006 harmoniously with the slogan as our focus.
Namo Amida Butsu
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