Dharma Message Archive

	Dharma Message Archive
	Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones BY RIMBAN GEORGE MATSUBAYASHI JIHO MAY-JUNE, 2003 "Way to (Transcending) Birth and Death" The Venerable Master Shinran was born in the village of Hino, south of the capital city of Kyoto, on the 21st day of the fifth month during the year 1173. Our *Gotan-e* service celebrates his birth. From early times, Shakyamuni Buddha’s birth was celebrated with the Kanbutsu-e and Hanamatsuri Services by many Buddhist denominations. Celebrating the birth of the founder of those different denominations, however, was rare. Traditionally, the day commemorated was the day that the founder passed away. In that regard, our Hongwanji denomination was like other Buddhist denominations and it was not until the Meiji Period of Japanese history (1868-1912) that the birth of the founder of our Jodo Shinshu teaching, the Venerable Master Shinran, was celebrated for the first time. That practice has continued to this day, and flourishes here in the United States. This year, we well celebrate the 830th year since the birth of the Venerable Master. The Venerable Master Shinran was four years of age when he lost his mother through death and eight when he lost his father. During the spring of his ninth year, he was intiated into the Buddhist monkhood at Shoren Temple and then studied and performed religrious practices at Enryaku Temple on Mt. Hiei for 20 years. Because he felt he was at an impasse in his studies on Mt. Hiei, he left and joined Master Honen’s group located in the Yoshimizu area of Kyoto. The Venerable Master Shinran was immediately drawn to Master Honen’s teaching of the “Nembutsu based on the selected Primal Vow” (senchaku hongan no nembutsu) and followed that teaching througout his life. Regarding this turning point in the Venerable Master’s life, his wife Eshinni-sama wrote to their daughter Kakushinni-sama: “He called on Master Honen...and (heard that) when it came to the matter of the next life...only the single-hearted Nembutsu was necessary for the way to (transcend) birth and death.” The phrase “way to (transcend) birth and death” (shoji dezubeki michi) in this passage refers to relying solely on Amida Buddha’s Primal Vow (the vow to cause our birth in the Pure Land through the Nembutsu). The Venerable Master Shinran awakened to the fact that Amida Buddha’s Primal Vow was limitless wisdom and compassion itself, which is expressed as Great Compassion. Regardless of the obstacles, that Primal Vow seeks to enlighten even the most evil of persons. That was when the Venerable Master determined to cast aside all “self-centered effort” (jiriki) and rely upon “Buddha-centered power” (tariki) “to (transcend) birth and death.” In volume six of his major work “Teaching, Practice, Faith and Attainment” (Kyogyoshin-sho), he expressed this decision in the following way: “I, Gutoku Shinran, disciple of Shakyamuni, abandoned sundry religious practices and during the metal/cock year of Kennin (1201), took refuge in the Primal Vow.” After that time, although he was exiled (at the age of 35) and then pardoned, he single-mindledly spread the Nembutsu teachings in the Kanto area for over 20 years. At about the age of 63, the Venerable Master Shinran returned to the capital city of Kyoto where he wrote voluminously. Amond the many works he wrote there are “Hymns of the Pure Land” (Jodo Wasan), “Hymns of the Pure Land Masters” (Koso Wasan) and “Hymns of the Three Periods” (Shozomatsu Wasan). He also wrote many letters in response to questions about eh Jodo Shinshu teachings that his disciples in the Kanto area raised. That was how he expressed the “way to (transcend) birth and death” through reliance on the Nembutsu of the Primal Vow. The Venerable Master Shinran lived to the ripe old age of 90. It has now been 741 years since he passed on to the Pure Land. The words that he left provide a framework to live our lives. What he wrote is not something in the past, but is directly relevant to us today. They reverberate in my ears, constantly calling out to me. Because of gratitude for his teachings, I have reverently been reading his letters with members of our temple in a study class held every Monday evening. We began this class during Janurary of last year. Why not join us in listening to the Venerable Master’s words? The following is part of the Venerable Master’s Letter 26: ...those who both deeply entrust birth (in the Pure Land) based on the Nembutsu and who recite the Name are certain to be born in the true fulfilled land...I am now in the twilight of life and will surely be born in the Pure Land before you, so I will await you there.” Here, he points out how impossible it is to separate shinjin (entrusting) and the Nembutsu. He then states his conviction that he will be joined in the world of limitless life by those he was close to in this shaba world, and that he “will await you there.” The following is part of the Venerable Master’s Letter 15: Kakushin-bo, who left us last year, has certainly gone (to the Pure Land) and is awaiting us there...I am sure I will meet him (in that land).” Here the Venerable Master Shinran states that those who leave this world first lead the way for those who follow. Those who will leave this world later yearn for those who have already left, and feel blessed that they are connected to lilfe that cannot be measured nor bounded, in the world of oneness. This same feeling is expressed in the Venerable Master’s Letter 13: Whether one is left behind or goes before, it is truly sorrowful to be parted by death. But those who attain Nirvana vow to lead those with whom they have been karmically bound -- their releatives and their friends -- (to the Pure Land)... To say that a day when our physical life will absolutely come to an end, is truly sorrowful and a source of great suffering. The “way to (transcend) birth and death” refers to transcending that physical world of sorrow and becoming enlightened to the truth. It refers to going to the Pure Land and receiving “limitless life” (muryoju) and “limitless light” (muryoko). That is also when we return to this shaba world in order to lead the deluded to the vow of wisdom and compassion. We ignorant humans refer to the end of our physical lives as “death.” Because of the “merit transference” of Amida Buddha’s Nembutsu of the Primal Vow, however, that is actually when we are blessed with the assurance of birth in the Pure Land and awaken to the enlightenment of reality. How sacred that is! How blessed we are! And as a person of shinjin, the “constant practice of Great Compassion” (jogyo daihi) and a “limitless life” is put into practice for me. Today, I am able to appreciate and take joy in the Primal Vow based on the Nembutsu because of the Venerable Mastesr Shinran’s life that began over 800 years ago. That is the driving force in my life. My sincerest wish is that all of you realize your deep indebtedness for the Venerable Master Shinran’s coming into this world. A Gotan-e Service to celebrate the Venerable Master Shinran’s birth will be held at our Los Angeles Betsuin Buddhist Temple on Sunday, May 18th. We will conduct two services on that day. The first will begin at 10 AM and will conducted in English. The second will be held at 1:30 PM in Japanese. Because this service commemorates the Venerable Master’s birth, during the 10 AM service, we will also conduct a sho-mairi service to introduce infants who were born this past year to the Buddha. I urge all of you to join us for this most meaningful service. Gassho.
	Back to: Top \| Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones BY REV. FUMIAKI USUKI JIHO MAY-JUNE, 2003 "Einstein & Buddha" Physical concepts are free creations of the human mind, and are not, however it may seem, uniquely determined by the external world. All such notions as causations, successions, atoms, primary elements…are all figments of the imagination and manifestations of the mind. The above two quotes are from Albert Einstein and Sakyamuni Buddha. Can you identify which passage is attributed to the Buddha and which to the scientist? (answer is at the bottom of this article). Religion and science have coexisted in this world from seemingly opposite directions and we have somehow managed to marry the two in our lives. Scientists have often been considered analytical and pragmatic, thirsting for worldly knowledge, with no time for or interest in religion. Meanwhile, spiritual dwellers are often represented as those who have embraced such abstract notions as higher wisdom, compassion and feelings. How these two groups understand the all-embracing compassion and wisdom of Amida Buddha in their lives could make for an interesting graduate thesis. In any event, both the unexplored physical universe and the spiritual universe intrigue all of us because both touch our minds as well as something deeper within. No matter how calculative we may regard ourselves, we are all nonetheless moved by such senses as sight, sound, taste and smell. Taking it to another level, we subconsciously react to such things as intuition and indescribable, sometimes uncanny feelings. For example, we might find ourselves moved by a sudden appreciation of the simplicity and purity in a child’s spontaneous smile, or the perfect harmony of nature that speaks volumes about the ultimate truth of life even when we aren’t looking for it. In its own way, scientific exploration is just as exhilarating as the Buddha’s enlightenment. In a new book, Einstein & Buddha, Thomas J. McFarlane seeks to draw a parallel between the observations of the West’s foremost physicists and the teachings of Eastern Buddhists with the comparative quotations. Here is another sample: A mathematical truth is timeless, it does not come into being when we discover it. Yet its discovery is a very real event. --Erwin Schrodinger Realization is nothing to be gained afresh; it is already there. All that is necessary is to get rid of the thought "I have not realized." --Sri Ramana Maharshi These sayings convey a similar message and seem to be united in common wisdom but what is the conclusion to be drawn from this juxtaposition? As we encounter such axioms that appeal at once to our hearts and our minds, it is easier to understand how "things as they are" can exist in both a conventional sense and at the same time in the realm of ultimate reality. Whether described by a scientist or by a person of religion, perhaps we can come to see that there is really no difference when Truth is ultimate. Wisdom and compassion thus belong to both realms and to realize this is to comprehend the oneness of all life. (Answer: the first quotation is by Albert Einstein and the other is attributed to the Buddha.) Namo Amida Butsu.
	Back to: Top \| Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones BY REV. WILLILAM BRIONES JIHO MAY-JUNE, 2003 “Give Peace a Chance” He abused me; he beat me; he defeated; he robbed me,” The hatred in him who harbors such thoughts is never pacified. “He abused me; he beat me; he defeated; he robbed me,” The mind of one who has no such thoughts is always at peace. Indeed, hatred is never pacified by hatred; it is pacified by the absence of hatred. This is the law from antiquity. The preceding is from the Dhammapada, words spoken by Shakaymuni Buddha over 2500 years ago. It is a reminder for us to recognize how interconnected we all are in this small world, that hatred does not cease through hatred but by through compassion. As of this writing, there are approximately 250,000 U.S. soldiers on the Iraqi border awaiting orders from our President to invade Iraqi soil. President Bush has given Saddam Hussein 48 hours for him and his sons to leave Iraq or suffer the consequence of military action. It goes without saying, no one wants to go to war. Of course all of us condemn Saddam Hussein’s wonton acts of violence and destruction. And we feel that he, his aides and abettors should be condemned, persecuted and punished according to international law and above all, that all this kind of violence and terrorism must be eradicated from our world. However as the US builds up its military forces around the Middle East, I hope George Bush exhausts all diplomatic channels before invading Iraq. Should President Bush still feels it necessary to go to war, I hope our targets are accurate and precise, so that it does not injure or kill innocent civilians and thus continue the cycle of violence. Individually and collectively, we sense the danger of things slipping out of control and are not sure how or where to respond let alone respond as a Jodo Shinshu Buddhist. As for myself I signed a petition addressed to President Bush, Prime Minister Blair and other coalition leaders, urging them not to go to war in Iraq and to put a stop to this cycle of violence. And during the annual Buddhist Churches of America Ministers Association Meetings held on February 19 2003, at the Los Angeles Betsuin, the Ministers of BCA passed a resolution opposing any pre-emptive attack on any nation. Of course with the current situation, the resolution was addressing the United States readiness to invade Iraq. The following is the resolution the ministers adopted. The Ministers Association of the Buddhist Churches of America opposes pre-emptive military action by a nation against another (e.g. Iraq, North Korea). We encourage non-violent diplomatic solutions to all conflicts between individuals, groups and nation states, respecting the value and dignity of all life and constantly seeking the greater truth as individuals, as a society and as a global community. (Aye 30, Nay 8, Abstain 3: The vote count is an important part of the decision to adapt this statement. Of course the Nay votes do not mean they are a for war, rather it was felt that as ministers or for that matter any body can not speak on behalf of the Buddhist Churches of America or for any other Buddhist.) So, what good does this all do? Nothing … I realize how insignificant my contribution is and what little influence I have, but for me it’s an exercise of expressing my views, under the First Amendment. In the “bigger picture” however, as Jodo Shinshu Buddhist our aim is to cultivate oneself in order to awaken to how things really are and not just from are own centered perspective. I believe that most Americans, including myself, are clueless when it comes to the political and ideology and religion in the Muslim world. And as we’ve become accustomed to the term Globalization, Americans naively believe that the world has become more like us. After all, how many stories have we read or heard recently about yet another McDonalds, Starbucks or Wal-mart opening up in some remote place in the world. Much of the world has become angry at America and turned off by these exhibitions of American power. As we try to seek the truth, we should reflect on some questions …. How did we get to this point? Why did this happen? These issues were not created 12 years ago with the partial disarming of Saddam Hussein, but perhaps as long as 900 years ago. I am not in any way saying that Hussein was justified in developing weapons of mass destruction, but we must remember that in our interdependent and interconnected world, there can be no absolute good or evil. Anyone who believes this, follows the views of the fundamental Christian leaders, Jerry Farwell and Pat Robertson or the Taliban leader Osama bin Laden (It’s rather ironic that the two American religious leaders have in common with the Taliban toward females, secularist, homosexuals, and abortionists). So as not to be as self-righteous as these Fundamentalists, we must be cognizant that we too are capable of such prejudices and hatred. An action which is a result from a past experience or past conditions. Shinran Shonin is said to have said, “We do not kill, not because our thoughts are good but because we do not have the karma to kill even a single person. Yet, even though we do not want to injure anyone, we may be led to kill a hundred or a thousand people.” (Chapter 13 of the Tannisho) As Shinshu Buddhist we should try recognize the innumerable causes and conditions that drove these people to commit such horrendous actions. It is this same understanding that makes us aware of our own behavior and actions. Why we feel hate and anger as well as how we react to those feelings. Without understanding, compassion is impossible. We can begin to begin looking into our own lives, looking deeply at the roots of the hatred and violence in our society and the world and listening with compassion in order to hear and understand what we have not yet had the capacity to hear and to understand. When we have listened and looked deeply, our actions and our response to the Middle East can only be that of compassion. To have compassion in our own hearts will calm our anger. So as we reflect upon the world events that are unfolding every hour, let us awaken to what is True and Real, and not fall victim to our primal instincts for revenge and violence. Namo Amida Butsu (On March 19 President Bush gave the orders to attack Iraq. As Americans we must be supportive of our troops and hope for a quick resolution so our troops can come home safely. My opposition to the war is based on respect for human life, be it an Iraqi child or a private in the US army. Once the hostilities end I hope that we can restore peace and move towards a more united international community. Our thoughts go out to our troops, our allied troops, as well as to our leaders in Washington.)
	Back to: Top \| Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones Copyright © 2003 by Nishi Hongwanji L.A.

	Dharma Message Archive
	Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones BY RIMBAN GEORGE MATSUBAYASHI JIHO MAY-JUNE, 2003 "Way to (Transcending) Birth and Death" The Venerable Master Shinran was born in the village of Hino, south of the capital city of Kyoto, on the 21st day of the fifth month during the year 1173. Our *Gotan-e* service celebrates his birth. From early times, Shakyamuni Buddha’s birth was celebrated with the Kanbutsu-e and Hanamatsuri Services by many Buddhist denominations. Celebrating the birth of the founder of those different denominations, however, was rare. Traditionally, the day commemorated was the day that the founder passed away. In that regard, our Hongwanji denomination was like other Buddhist denominations and it was not until the Meiji Period of Japanese history (1868-1912) that the birth of the founder of our Jodo Shinshu teaching, the Venerable Master Shinran, was celebrated for the first time. That practice has continued to this day, and flourishes here in the United States. This year, we well celebrate the 830th year since the birth of the Venerable Master. The Venerable Master Shinran was four years of age when he lost his mother through death and eight when he lost his father. During the spring of his ninth year, he was intiated into the Buddhist monkhood at Shoren Temple and then studied and performed religrious practices at Enryaku Temple on Mt. Hiei for 20 years. Because he felt he was at an impasse in his studies on Mt. Hiei, he left and joined Master Honen’s group located in the Yoshimizu area of Kyoto. The Venerable Master Shinran was immediately drawn to Master Honen’s teaching of the “Nembutsu based on the selected Primal Vow” (senchaku hongan no nembutsu) and followed that teaching througout his life. Regarding this turning point in the Venerable Master’s life, his wife Eshinni-sama wrote to their daughter Kakushinni-sama: “He called on Master Honen...and (heard that) when it came to the matter of the next life...only the single-hearted Nembutsu was necessary for the way to (transcend) birth and death.” The phrase “way to (transcend) birth and death” (shoji dezubeki michi) in this passage refers to relying solely on Amida Buddha’s Primal Vow (the vow to cause our birth in the Pure Land through the Nembutsu). The Venerable Master Shinran awakened to the fact that Amida Buddha’s Primal Vow was limitless wisdom and compassion itself, which is expressed as Great Compassion. Regardless of the obstacles, that Primal Vow seeks to enlighten even the most evil of persons. That was when the Venerable Master determined to cast aside all “self-centered effort” (jiriki) and rely upon “Buddha-centered power” (tariki) “to (transcend) birth and death.” In volume six of his major work “Teaching, Practice, Faith and Attainment” (Kyogyoshin-sho), he expressed this decision in the following way: “I, Gutoku Shinran, disciple of Shakyamuni, abandoned sundry religious practices and during the metal/cock year of Kennin (1201), took refuge in the Primal Vow.” After that time, although he was exiled (at the age of 35) and then pardoned, he single-mindledly spread the Nembutsu teachings in the Kanto area for over 20 years. At about the age of 63, the Venerable Master Shinran returned to the capital city of Kyoto where he wrote voluminously. Amond the many works he wrote there are “Hymns of the Pure Land” (Jodo Wasan), “Hymns of the Pure Land Masters” (Koso Wasan) and “Hymns of the Three Periods” (Shozomatsu Wasan). He also wrote many letters in response to questions about eh Jodo Shinshu teachings that his disciples in the Kanto area raised. That was how he expressed the “way to (transcend) birth and death” through reliance on the Nembutsu of the Primal Vow. The Venerable Master Shinran lived to the ripe old age of 90. It has now been 741 years since he passed on to the Pure Land. The words that he left provide a framework to live our lives. What he wrote is not something in the past, but is directly relevant to us today. They reverberate in my ears, constantly calling out to me. Because of gratitude for his teachings, I have reverently been reading his letters with members of our temple in a study class held every Monday evening. We began this class during Janurary of last year. Why not join us in listening to the Venerable Master’s words? The following is part of the Venerable Master’s Letter 26: ...those who both deeply entrust birth (in the Pure Land) based on the Nembutsu and who recite the Name are certain to be born in the true fulfilled land...I am now in the twilight of life and will surely be born in the Pure Land before you, so I will await you there.” Here, he points out how impossible it is to separate shinjin (entrusting) and the Nembutsu. He then states his conviction that he will be joined in the world of limitless life by those he was close to in this shaba world, and that he “will await you there.” The following is part of the Venerable Master’s Letter 15: Kakushin-bo, who left us last year, has certainly gone (to the Pure Land) and is awaiting us there...I am sure I will meet him (in that land).” Here the Venerable Master Shinran states that those who leave this world first lead the way for those who follow. Those who will leave this world later yearn for those who have already left, and feel blessed that they are connected to lilfe that cannot be measured nor bounded, in the world of oneness. This same feeling is expressed in the Venerable Master’s Letter 13: Whether one is left behind or goes before, it is truly sorrowful to be parted by death. But those who attain Nirvana vow to lead those with whom they have been karmically bound -- their releatives and their friends -- (to the Pure Land)... To say that a day when our physical life will absolutely come to an end, is truly sorrowful and a source of great suffering. The “way to (transcend) birth and death” refers to transcending that physical world of sorrow and becoming enlightened to the truth. It refers to going to the Pure Land and receiving “limitless life” (muryoju) and “limitless light” (muryoko). That is also when we return to this shaba world in order to lead the deluded to the vow of wisdom and compassion. We ignorant humans refer to the end of our physical lives as “death.” Because of the “merit transference” of Amida Buddha’s Nembutsu of the Primal Vow, however, that is actually when we are blessed with the assurance of birth in the Pure Land and awaken to the enlightenment of reality. How sacred that is! How blessed we are! And as a person of shinjin, the “constant practice of Great Compassion” (jogyo daihi) and a “limitless life” is put into practice for me. Today, I am able to appreciate and take joy in the Primal Vow based on the Nembutsu because of the Venerable Mastesr Shinran’s life that began over 800 years ago. That is the driving force in my life. My sincerest wish is that all of you realize your deep indebtedness for the Venerable Master Shinran’s coming into this world. A Gotan-e Service to celebrate the Venerable Master Shinran’s birth will be held at our Los Angeles Betsuin Buddhist Temple on Sunday, May 18th. We will conduct two services on that day. The first will begin at 10 AM and will conducted in English. The second will be held at 1:30 PM in Japanese. Because this service commemorates the Venerable Master’s birth, during the 10 AM service, we will also conduct a sho-mairi service to introduce infants who were born this past year to the Buddha. I urge all of you to join us for this most meaningful service. Gassho.
	Back to: Top \| Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones BY REV. FUMIAKI USUKI JIHO MAY-JUNE, 2003 "Einstein & Buddha" Physical concepts are free creations of the human mind, and are not, however it may seem, uniquely determined by the external world. All such notions as causations, successions, atoms, primary elements…are all figments of the imagination and manifestations of the mind. The above two quotes are from Albert Einstein and Sakyamuni Buddha. Can you identify which passage is attributed to the Buddha and which to the scientist? (answer is at the bottom of this article). Religion and science have coexisted in this world from seemingly opposite directions and we have somehow managed to marry the two in our lives. Scientists have often been considered analytical and pragmatic, thirsting for worldly knowledge, with no time for or interest in religion. Meanwhile, spiritual dwellers are often represented as those who have embraced such abstract notions as higher wisdom, compassion and feelings. How these two groups understand the all-embracing compassion and wisdom of Amida Buddha in their lives could make for an interesting graduate thesis. In any event, both the unexplored physical universe and the spiritual universe intrigue all of us because both touch our minds as well as something deeper within. No matter how calculative we may regard ourselves, we are all nonetheless moved by such senses as sight, sound, taste and smell. Taking it to another level, we subconsciously react to such things as intuition and indescribable, sometimes uncanny feelings. For example, we might find ourselves moved by a sudden appreciation of the simplicity and purity in a child’s spontaneous smile, or the perfect harmony of nature that speaks volumes about the ultimate truth of life even when we aren’t looking for it. In its own way, scientific exploration is just as exhilarating as the Buddha’s enlightenment. In a new book, Einstein & Buddha, Thomas J. McFarlane seeks to draw a parallel between the observations of the West’s foremost physicists and the teachings of Eastern Buddhists with the comparative quotations. Here is another sample: A mathematical truth is timeless, it does not come into being when we discover it. Yet its discovery is a very real event. --Erwin Schrodinger Realization is nothing to be gained afresh; it is already there. All that is necessary is to get rid of the thought "I have not realized." --Sri Ramana Maharshi These sayings convey a similar message and seem to be united in common wisdom but what is the conclusion to be drawn from this juxtaposition? As we encounter such axioms that appeal at once to our hearts and our minds, it is easier to understand how "things as they are" can exist in both a conventional sense and at the same time in the realm of ultimate reality. Whether described by a scientist or by a person of religion, perhaps we can come to see that there is really no difference when Truth is ultimate. Wisdom and compassion thus belong to both realms and to realize this is to comprehend the oneness of all life. (Answer: the first quotation is by Albert Einstein and the other is attributed to the Buddha.) Namo Amida Butsu.
	Back to: Top \| Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones BY REV. WILLILAM BRIONES JIHO MAY-JUNE, 2003 “Give Peace a Chance” He abused me; he beat me; he defeated; he robbed me,” The hatred in him who harbors such thoughts is never pacified. “He abused me; he beat me; he defeated; he robbed me,” The mind of one who has no such thoughts is always at peace. Indeed, hatred is never pacified by hatred; it is pacified by the absence of hatred. This is the law from antiquity. The preceding is from the Dhammapada, words spoken by Shakaymuni Buddha over 2500 years ago. It is a reminder for us to recognize how interconnected we all are in this small world, that hatred does not cease through hatred but by through compassion. As of this writing, there are approximately 250,000 U.S. soldiers on the Iraqi border awaiting orders from our President to invade Iraqi soil. President Bush has given Saddam Hussein 48 hours for him and his sons to leave Iraq or suffer the consequence of military action. It goes without saying, no one wants to go to war. Of course all of us condemn Saddam Hussein’s wonton acts of violence and destruction. And we feel that he, his aides and abettors should be condemned, persecuted and punished according to international law and above all, that all this kind of violence and terrorism must be eradicated from our world. However as the US builds up its military forces around the Middle East, I hope George Bush exhausts all diplomatic channels before invading Iraq. Should President Bush still feels it necessary to go to war, I hope our targets are accurate and precise, so that it does not injure or kill innocent civilians and thus continue the cycle of violence. Individually and collectively, we sense the danger of things slipping out of control and are not sure how or where to respond let alone respond as a Jodo Shinshu Buddhist. As for myself I signed a petition addressed to President Bush, Prime Minister Blair and other coalition leaders, urging them not to go to war in Iraq and to put a stop to this cycle of violence. And during the annual Buddhist Churches of America Ministers Association Meetings held on February 19 2003, at the Los Angeles Betsuin, the Ministers of BCA passed a resolution opposing any pre-emptive attack on any nation. Of course with the current situation, the resolution was addressing the United States readiness to invade Iraq. The following is the resolution the ministers adopted. The Ministers Association of the Buddhist Churches of America opposes pre-emptive military action by a nation against another (e.g. Iraq, North Korea). We encourage non-violent diplomatic solutions to all conflicts between individuals, groups and nation states, respecting the value and dignity of all life and constantly seeking the greater truth as individuals, as a society and as a global community. (Aye 30, Nay 8, Abstain 3: The vote count is an important part of the decision to adapt this statement. Of course the Nay votes do not mean they are a for war, rather it was felt that as ministers or for that matter any body can not speak on behalf of the Buddhist Churches of America or for any other Buddhist.) So, what good does this all do? Nothing … I realize how insignificant my contribution is and what little influence I have, but for me it’s an exercise of expressing my views, under the First Amendment. In the “bigger picture” however, as Jodo Shinshu Buddhist our aim is to cultivate oneself in order to awaken to how things really are and not just from are own centered perspective. I believe that most Americans, including myself, are clueless when it comes to the political and ideology and religion in the Muslim world. And as we’ve become accustomed to the term Globalization, Americans naively believe that the world has become more like us. After all, how many stories have we read or heard recently about yet another McDonalds, Starbucks or Wal-mart opening up in some remote place in the world. Much of the world has become angry at America and turned off by these exhibitions of American power. As we try to seek the truth, we should reflect on some questions …. How did we get to this point? Why did this happen? These issues were not created 12 years ago with the partial disarming of Saddam Hussein, but perhaps as long as 900 years ago. I am not in any way saying that Hussein was justified in developing weapons of mass destruction, but we must remember that in our interdependent and interconnected world, there can be no absolute good or evil. Anyone who believes this, follows the views of the fundamental Christian leaders, Jerry Farwell and Pat Robertson or the Taliban leader Osama bin Laden (It’s rather ironic that the two American religious leaders have in common with the Taliban toward females, secularist, homosexuals, and abortionists). So as not to be as self-righteous as these Fundamentalists, we must be cognizant that we too are capable of such prejudices and hatred. An action which is a result from a past experience or past conditions. Shinran Shonin is said to have said, “We do not kill, not because our thoughts are good but because we do not have the karma to kill even a single person. Yet, even though we do not want to injure anyone, we may be led to kill a hundred or a thousand people.” (Chapter 13 of the Tannisho) As Shinshu Buddhist we should try recognize the innumerable causes and conditions that drove these people to commit such horrendous actions. It is this same understanding that makes us aware of our own behavior and actions. Why we feel hate and anger as well as how we react to those feelings. Without understanding, compassion is impossible. We can begin to begin looking into our own lives, looking deeply at the roots of the hatred and violence in our society and the world and listening with compassion in order to hear and understand what we have not yet had the capacity to hear and to understand. When we have listened and looked deeply, our actions and our response to the Middle East can only be that of compassion. To have compassion in our own hearts will calm our anger. So as we reflect upon the world events that are unfolding every hour, let us awaken to what is True and Real, and not fall victim to our primal instincts for revenge and violence. Namo Amida Butsu (On March 19 President Bush gave the orders to attack Iraq. As Americans we must be supportive of our troops and hope for a quick resolution so our troops can come home safely. My opposition to the war is based on respect for human life, be it an Iraqi child or a private in the US army. Once the hostilities end I hope that we can restore peace and move towards a more united international community. Our thoughts go out to our troops, our allied troops, as well as to our leaders in Washington.)
	Back to: Top \| Rimban George Matsubayashi \| Reverend Usuki \| Reverend Briones Copyright © 2003 by Nishi Hongwanji L.A.