By Rev. Noriaki Fujimori
In life, we often encounter many obstacles and unpleasant situations. In a moment of self-pity, you might wonder, “Why must I face this problem, while other people’s lives seem so smooth?”
It’s hard to accept conditions we don’t like. Every day, we encounter problems, big and small. Recently, I faced an obstacle and began thinking how best to overcome it.
I realized we don’t plan to meet obstacles. These encounters happen by chance, coming suddenly and unexpectedly.
An elderly friend told me, “Ninety percent of life is made of unexpected and chance encounters. The quality of life depends on how you perceive these unexpected encounters.”
How should we perceive and understand obstacles?
Shinran Shonin wrote a poem on the matter. His hymn (Japanese: wasan) states:
Obstructions of karmic evil turn into virtues.
It is like the relation of ice and water.
The more the ice, the more the water,
The more the obstructions, the more the virtues.
Shinran essentially is saying with more ice, there’s more water, meaning, the more obstacles we face, the more chances for spiritual awakening.
We cannot always walk a smooth, flat road. Bumps and roadblocks are inevitable. We encounter obstacles wherever we go.
Avoiding or ignoring obstacles actually stunts our growth as human beings. Shinran’s words urge us to see encounters with obstacles as opportunities to grow and understand the true meaning of life.
What turns obstacles into virtues?
According to Buddhist teachings, when encountering obstacles and falling into the darkness of ignorance, the “light of wisdom” turns us toward virtue. In Japanese, this wisdom is called mugekou, “light of no obstacles.”
Muge (prounounced “mu-geh) means “no obstacles.” To me, this wisdom from the Buddha means, “it is, what it is.” In other words, obstacles are muge, meaning, “not obstacles.” Obstacles are not really obstacles.
How does the wisdom of muge (no obstacles) work for us? They liberate us from self-justification. The wisdom of the Buddha is vast and transcends my self-centered thinking. This path is really for me.
When facing some problem or obstacle in my life, I typically assume it’s someone else’s fault, not mine. The wisdom of muge flips this thought on its head, forcing me to consider, “Was I the cause of the problem?”
The wisdom of muge teaches me the first step towards attaining the virtue of awakening begins with self-reflection. It goes beyond my thinking about right and wrong, good and bad.
Understanding muge helps us better understand and deepen our relationship with others.
Consider what Aristotle teaches about friendship. He pointed out three types of friendship (Greek: philia).
-First is friendship formed from usefulness, for example, because it’s materially profitable.
-Second is friendship formed by pleasure, for example, through shared enjoyment of each other’s company.
-Third is friendship formed via spiritual growth, regardless of any problems.
Relationships usually begin with type one or two above. Aristotle refers to the third type as a relationship of mutual growth, enabling a deepening of friendship despite any obstacles.
By contrast, relationships typically break up because of obstacles. However, Aristotle says obstacles may deepen relationships. I think this perspective represents the meaning of muge. Even if one side makes a mistake, the wisdom of muge works to rebuild the relationship and becomes a springboard for continued mutual growth.
In addition, the wisdom of muge forces us to rethink the meaning of time.
For example, you may get annoyed when someone you’re waiting for is late. Some people get so frustrated, physiologically their body changes, causing them to pace endlessly, to perspire and to breath harder, while they constantly check the time. Can we accept that time is beyond our control and our ability to plan. Can we have an “it is, what it is” attitude? Can we live by the wisdom of muge?
Japanese philosopher Shūzō Kuki (1888-1941) wrote a book called “The Problem of Coincidence” and shared his thoughts with Europe’s philosophical community. Kuki cited Buddhist master Vasubandhu (4th century C.E.), who wrote a commentary on the Sutra on the Buddha of Immeasurable Life, stating that “time does not pass in vain.”
Perhaps Kuki meant that even if one’s time is well planned, it’s important to accept and deal with sudden changes. By contrast, there’s an inflexible European view that success in life relies on good planning and controlling one’s time.
Here, the wisdom of muge encourages us to see how unexpected changes in our plans may actually result in spiritual growth and awakening.
How does the wisdom of muge work to encourage cooperation rather than conflict?
In today’s world, we face great problems and conflicts. For example, global obstacles include the coronavirus and climate change. The war between Russia and Ukraine is a global problem affecting many countries. The number and lethalness of weapons of war are ever increasing.
My wife and I traveled the Silk Road before the pandemic. There, I sensed how various religions evolved and grew by interacting with each other. I began reading books by Buddhist scholar Yuichi Kajiyama (1925-2004), who wrote how Zoroastrianism—which originated in Northern Iran—influenced the major religions of Buddhism, Christianity, and Islam. He explored how the development of these religions may have been influenced by their interaction.
Subsequently, I read about the thoughts of Toshihiko Izutsu (1914-1993), a comparative religions scholar who specialized in Islam. I was surprised to learn the concept of muge influenced Greek philosophers, and later, Islamic thinkers. Originally, muge comes from the Kegon Sutra (Sanskrit: Avatamsaka Sutra).
The interpretive “treatise” by Vasubandhu on the “Sutra of Immeasurable Life” was written around the 4th Century. Vasubandhu lived in a region now called Peshawar, Afghanistan. Vasubandhu’s understanding of the sutra’s essence comes from the phrase, “Kimyou Jin Jipou Mugekou Nyorai,” translated to mean, “Take refuge in the workings of the wisdom of muge that shines everywhere on everyone.” This phrase became our “Namu Amida Butsu” in Jodo Shinshu. In ancient times, people said, “Kimyo Jin Jipou Mugekou Nyorai.”
In other words, they were saying essentially: “Please live in the working of the wisdom of no obstacles that illuminates everyone everywhere.”
Considering the wisdom of muge influenced Greek and Islamic thought, I wonder if therefore, “Namu Amida Butsu” also served as an influence.
According to Shakyamuni Buddha, “Nothing ever exists by itself; everything is related to everything else.” I feel the Buddha was saying the world’s problems and obstacles cannot be solved by Buddhist teachings alone, but rather, must be solved in the context of relationships.
For example, in the war between Ukraine and Russia, many Christians live in both countries. The message of muge calls us to help Russians and Ukrainians find peace and common interests by encouraging them to come together at the same table.
Alas, I think Asian religions, including Buddhism, should take a lead in addressing environmental issues because they teach how we’re helped—not just by fellow humans—but also by all other living beings, such as trees, plants, animals, insects, and even bacteria.
I think being “human-centric”—putting the needs of people first—contributes to environmental problems. In that sense, regarding the Western idea of sharing a table to deepen love between humans, I think it’s important for people to talk at the same the table, and also to eat with gratitude and in awe of all precious lives—animals, birds, fish, plants, fruits, vegetables, etc.—which provide food for us and sustain our lives.
If we view obstacles as gifts and virtues to awakening, they become our teachers. Although difficult to encounter, let’s embrace and learn from our obstacles, turning them into positive energy in our lives.
-Rev. Fujimori is minister at Palolo Higashi Hongwanji Temple in Honolulu, Hawaii.