Good afternoon, everyone. Today, we hold this memorial service to commemorate the temple’s new beginning in this location. Therefore, I would like to reflect on what it means to be born as a human being.

Our lives are born into this world without us knowing. I believe no one is born wishing to be a human. The body comes first, and traits like personality and knowledge are acquired afterward. Specifically, it is said that about 30% of a person’s abilities and personality are determined by genetics, while the remaining 70% are shaped by the environment and interactions. This includes education and the living environment.

This is easily understood through the story of a child raised by animals. In the past, a boy raised by wolves was found in India. From birth, he was taken by a wolf and raised among them. When he was brought back to human society, he could not stop walking on all fours or communicate other than through wolf howls. Genetically, he was human, but “wolf habits” were incorporated into that remaining 70%. Conversely, I have never heard of a dog raised from birth by humans walking on two legs and using words. This means that depending on how we are raised, we can become either human or beast. To become a human, one must be born as a person and establish relationships with others.

So, what does it mean to live as a human? There is an expression: “A dog rarely does anything that is not dog-like, while humans often do things that are not human-like. When an ant finds something sweet, it always takes it to the nest, while humans secretly try to eat it alone.” This is thought-provoking. What is “human-like”? For example, if you lick your plate at dinner, you are scolded for acting like a dog. Does using chopsticks, knives, or forks make one more human? There are many countries where people eat only with their hands. “Secretly eating something sweet alone” might actually be the most human behavior. It is living according to selfish desires, putting oneself first. Yet, we do not call this “human.” We call it “cunning.” Perhaps what we feel when we say someone is living as a human is knowing what “shame” is.

If we speak of the essence of humanity, I think it is the selfish desire to satisfy our own cravings and wanting only the best for ourselves. At the same time, we know that living purely by desire is shameful. Therefore, we suppress our desires and live considering others. This is why we feel someone is “living as a human.” In Buddhism, this sense of shame is called “Zanki.” Shinran Shonin divided Zanki into three parts: 1. Not committing sins oneself and not making others commit them. 2. Having shame within oneself and revealing it to others. 3. Feeling ashamed before the world and before Buddha. Those who possess this sense of shame are called “humans,” while those who lack it are called “animals.” In other words, we can only become “human” to a certain extent through our own efforts.

There is a saying: “Born by humans, we become human; desired by Buddha, we become Buddha.” Our lives are desired by Buddha Amida so that we may become Buddhas. And Amida Buddha has transmitted all his vows, work, and merit to us through the recitation of the Nembutsu (“Namu Amida Butsu”). To listen to the Dharma means we are being raised by Amida Buddha. Joining our hands means we have a place to reflect on our own state. It is difficult for people to reflect on themselves in front of others. A marital quarrel is a good example; even when we know we are wrong, it is hard to apologize sincerely. Yet, for some reason, when we sit before Buddha, we can honestly reflect on ourselves. We can see our own image clearly—how we shift blame onto others. Having time in our lives to join our hands before Buddha is having time to reflect on the self. Self-reflection is not just repentance; it is reflecting on everything—the good, the bad, the happy, and the sad.

Though we are busy with work, study, and play, let us make time to join our hands before Buddha in our daily lives.