Dharma November 2007

Whose Sake?

K. Ken Fujimoto

Many years ago at a translation committee meeting at Ryukoku University, one of the professors from the Buddhist studies faculty on the committee made the statement that, in Mahayana Buddhism, people do not do things for the sake of others. This seemed so un-Buddhistic to me then, but with the passage of time, the depth and beauty of his statement continues to reverberate and grows stronger. Interdependence in Mahayana Buddhism is not a concept or teaching, but a reality. That reality of interdependence or dependent origination is so pervasive that the duality of self and other is transcended. There are no others outside of the self.

We do things not for the sake of others, but for our own sake. This may sound selfish at first, but it really is not. We are not talking about our little selves, but the self that is part of the whole world. We are not creating ego centered distinctions between ourselves and others. We do not see ourselves as better or smarter. We do not see others as worse or less fortunate. We only see that all the facets or aspects of our world have to be happy or better off for us to be truly happy or at peace. As such, what we do is for the sake of our world, for our own sake and not for the sake of less fortunate or less capable others.

This distinction may seem minor, but makes a huge difference in how we see and react to the results of our actions. If we do things for the sake of others, we expect to be appreciated and we expect a particular set of results. If this does not happen, we may feel frustrated or angry. However, if we are doing things to improve the condition of our world, every little step is an accomplishment. We do not expect recognition. If things do not go as we wanted, we see that the main reason was within our own self and do not try to find fault in others.

One simple example of this can be seen in our reaction to opening a door to a store at the mall. If we do so with the feeling that "I am holding the door open for others," we may get offended if this act is not acknowledged with at least a word of thanks. If we do it because it is the thing to do, we appreciate acknowledgement, but do not expect it and it will not upset us if others go through the door, without a word. We needed to open it for ourselves anyway.

The other aspect is that when we do things for the sake of others, we create a duality. We create distinctions that do not have to exist. These distinctions can become walls or barriers. When we consider how we feel when people do things for us in a condescending way, no matter how well intentioned, we can see how walls of resentment can go up. The same acts, if done as a natural extension of that person, there is no sense of condescension or patronization. As such, we all need to be careful how and why we do things. The ancient wisdom saw this and tells us that if we do things for the sake of others, we will always be facing that pitfall of creating duality and division. However, if we do it as part of improving our own world, that dualistic view will not arise. It is not a matter of me and you, us and them, good and bad, right and wrong, but one where all is embraced as being part of "my world."

Interdependence, the deeper and broader our awareness of it is, will break down the walls of dualism that create conflict, anger and resentment. They are not things that we get rid of, but rather things that do not arise because the causes for them are transcended. We do not become better individuals, but our world becomes one where the need to become better is no longer there. This can also be referred to as the compassionate embrace of Amida.

Karmic Consequences

G. Sakamoto

The transformation of zaiaku (karmic evil) into seeds of enlightenment is at the heart of the dharma. The resolution of dukka begins with the recognition of its source. Through discipline and practice the causes of dukka, tanha(blind desires), are resolved and enlightenment achieved. This is the central path of the dharma. Zaiaku describes the condition of a person who lacks discipline and skills necessary to transform tanha. If such a person recognizes the effects of tanha, seeks enlightenment, yet is unable to resolve the causes of duka, the experience of this person is zaiaku jinju, the weight of karmic evil. Jinju is the realization of the enormous of the consequences of dukka unresolved. It is the personal manifestation of the pursuit of enlightenment unfulfilled.

Awareness of duka and its cause is not enough to manifest enlightenment. There must be a desire to change for something to happen. In the central myth of Jodo Shinshu the awakening to zaiaku, its transformation into enlightenment and the desire to change are attributed to Amida. Without this awakening and desire to change, awareness of the transformation of zaiaku into the enlightenment does not occur. Although the transformation continues, the individual behavior and experience is unchanged. There is no relief, no lifting of the weight of zaiak.

This curent state, a desire to change and the success resulting from transformation is an archetypal pattern described by Joseph Campbell as the Hero's Journey. This pattern can be found in Shakyamuni, Dharmakara and Shinran. Modern story tellers have also adapted these patterns to convey this process of transformation that stil informs us and reminds us of what is possible.

Thomas Harris' character Hannibal Lecter exudes the effects of zaiaku. For Lecter, there are no troublesome inhibitions to temper his behavior. Content with who he is, he has no intention of changing. If there is any indication that there might be change it is only to continue to further refine his tastes. In the last chapters of 'Hannibal', the sequel to 'Silence of the Lambs', Clarice Starling, his antagonist, joins Lecter as his companion. Rather than Lecter changing, the world around him adjusts.

In fiction, as in life, we often look for cause. The dharma requires us to ask why, what are the causes that influence our condition. Lecter's decent into his dark world may be the result of events that occurred during the last days of the War. Something terrble and horrfic happened to his little sister, Mischa. We respond to circumstances. We are the nexus of our causes and conditions. Shinran described the characteristics of our circumstances that interfere with the realization of enlightenment as boundless and unfathomable. Without some means to transform inhibiters of enlightenment, we are in a state of uncertainty.

Anakin Skywalker, born into slavery, dreams of a day when he can buy freedom for himself and his mother. His childhood on Tatooine is interrupted with the arrival of Qui-Gon Jinn and Padme. Given the opportunity for Anakin's freedom, his mother entrusts her son to the Jedi. Years later Anakin returns to Tatooine only to find his mother, who had since been freed, now kidnapped and brutalized by Tusken Raiders. With her death his rage is spent on murdering all in the encampment; men, women and children. So begins his descent into darkness. Anger and the greed of the Emperor are his guides until Anakin is no more and Darth Vader is all that remains.

The transformation of Anakin into Darth Vader manifests the characteristics of unestrained zaiaku. Aptly named, the dark side contains characteristics we rarely see or acknowledge. The great diffculty of these dark characteristics, blind passions, is that we can not see these characteristics in ourselves. When we are confronted, unexpectedly, by anger, greed or ignorance that emerge from within, we are apt to blame others for its cause. Yet if we are not seduced by the dark side, but stil realize the futility of its resolution we may sin into despair. Vader is shown other possibilities by his son Luke. His desire to change is awakened by Luke's trust in his father.

James Francis Ryan is unaware of the difficulties his life is causing. Without Ryan's knowledge or intention, nine men encounter injury and death to bring him out of harm's way and home. Arguably captain Miller's actions are to save private Ryan and therefore rooted in compassion but to fulfill his mission he must fight his way to Ryan. Awash in the constant drone and vagaries of war, Ryan is unaware of the difficulties others are encountering for his sake. When he and Miler meet for the first time, he rejects the idea of abandoning his responsibilities to his unit. Miler's dying words to Ryan are to live a life worthy of those who died to save him.

Zaiaku jinju conveys an awareness of our inability to cultivate enlightenment and the consequences of unenlightenment. Contained within this awareness is the value of enlightenment. For Lecter, and Anakin up until the moment he decides to save Luke, there is no awareness of an alternative to their current state. When Anakin decides to save Luke, his existence and perception of the world is changed, transformed. Ryan too, although he is unaware of others working in his behalf, is transformed when he realizes how much he is indebted to other lives. Throughout our lives we may not know of the difficulties others endure for our benefit. Unawareness does not negate the outcome of the effort. Awareness can transform how we see the world.

Zaiakujinju alone is darkness and despair. There is no hope for the resolution of diffculties we cause and encounter. The intention of the vow of Amida is to transform zaiaku into enlightenment. When we become aware of this, our life is changed. Unawareness does not inhibit the vow. Awareness changes the way I experience the world.

"The Master would often say, 'When I consider deeply the Vow of Amida, which arose from five kalpas of profound thought, I realize that it was entirely for the sake of myself alone! Then how I am filled with gratitude for the Primal Vow, in which Amida resolved to save me, though I am burdened with such heavy karma. ", CWS, v.1, P 679

More Ramblings

Al Hironaga

Presidents Message More Ramblings

Happenings around the Betsuin:

First Annual Golf Tournament - The 1st Annual Golf tournament was held at the Eagle Ridge Golf Course on September 29 and was a resounding success. The weather was fantastic as the seventy-two golfers spent an outstanding day with great friends at the beautiful course in the hills west of Gilroy. I did not golf, but spent the day taking photos of the golfers, driving around the course and seeing wild turkeys, ducks, and deer, while admiring the scenery. It looked like a challenging course with many sand traps and water hazards, but I observed that everyone had a great time, both on the course and at the luncheon at Kubota Restaurant following the golfing. Thank you to all of the golfers for participating, to all of the hole sponsors and other donors for their generosity, and to the committee members, Bud Mine, Greg Aso, Rod Iwamura, Bob Terasaki, Larry Utsurogi, Mas Horiuchi, Joyce Iwasaki, Marlene Terasaki and Rinban Fujimoto for their months of planning for this great fundraiser. I'm already looking forward to the next tournament.

Spirit of Japan town Festival - Did you get there? The festival was held on October 6 in the streets of our own Japantown, one of only three remaining in the US. In addition to opening our facilities to the festival, our temple was well represented with the Betsuin food booth, game booths by Lotus Preschool, Dharma School, Boy Scouts and Girl Scouts, and the exciting Uraja dance by the Jr. Choir. Many of our Betsuin members also participated on the committee, in their own booth and in other organizations' booths. Thank you to Jeanne Katsuro and Kathy Sakamoto for organizing this event, to the Morgan Hil and Mountain View Buddhist Temples for helping with the festival, to Sally Idemoto for designing the Betsuin advertisement in the Japantown directory, and to Jacque Yamaguchi, Lynn Yamaichi, and Elaine Jones for leading our Betsuin's participation in the festival.

BCA Bishop Elections Update - A nominating committee consisting of ministers and lay members met on Friday, September 21. Following discussions, the committee decided to officially nominate Socho Ogui for another term as Bishop of the BCA. The procedure of electing the next Bishop goes on, but it appears that with only one nominee, the decision has already been made and the remaining process is strictly procedural. Let us together support Socho Ogui's programs for making Jodo Shinshu Buddhism a major religious tradition in the United States.

Congratulations to JACL Awardees - Betsuin board member, Terry Oshidari, is being honored at the San Jose JACL 6th Annual Recognition Dinner for her accomplishments and contributions to the community. A Betsuin board member for many years, Terry has been responsible for initiating and managing the Betsuin's own recognition program. She is a member of the Sangha Support Committee and Dana Club, and is always around helping in many other Betsuin activities. It is fitting that she is being recognized for her contributions to the community. Please join me in congratulating Terry and the other awardees for their significant achievements.

eScript - Janice Doi reported at the last Betsuin board meeting that the eScript campaign has begun to pay off. The Betsuin currently has 76 supporters whose purchases result in contributions to the Betsuin without adding any costs to the shoppers. It's like free money. While the amount we receive right now is relatively small, just imagine what it would be if all of our members were re~istered .with eScript. We need more members to sign up with eScript and help the Betsuin without any cost to participating shoppers. Thank you to Janice Doi for introducing and managing this beneficial program.

In Gassho,
Al Hironaga