Good morning. Thank you very much for coming to the Dharma Talk today at Green Gulch Farm. The talks this morning will be offered by Green Gulch Resident Priest, Ikki Kobuyama. And as usual, we'll begin the talk with the opening verse, which I'll put in the chat window now. Please feel free to chant along. For those of you who are new to our Zoom meetings, Please note that we have an automatic transcription enabled, so you should be able to show or hide subtitles as you prefer on your device. Thanks again for coming. To remember and accept the love.

[05:53]

Good morning. Can you hear me? It's okay. Thank you everyone for being here this morning, gathering in a zendo and on a Zoom. Because of global warming, the weather patterns are changing all over the world, and Green Gooch Farm is not the exception. We had such nice weather for a while, with blue sky. However, last few days, we are back to this gloomy, foggy, cold summer, which I know of. but we definitely need more rain.

[06:59]

The farm is beautiful because of the farmer's daily hard work. Squash and potatoes are vigorously growing, as well as we have been consuming our lettuce, broccoli, chard, and kale. In contrast to the beauty of the surroundings of our natural world, I have been feeling heavy, bit depressed, and shocked by the national and international news in 2022. Since Russia invaded Ukraine, on February 24th, many Ukrainian cities have been bombarded. Many Ukrainian civilians have been tortured, raped, and murdered.

[08:08]

Thousands of both Ukrainian and Russian soldiers have been killed and wounded. This invasion has caused Europe largest refugee crisis since World War II, with more than 6.4 million Ukrainians fleeting the country and a third of the population displaced. Nationally, as you know, 10 people, almost all of them African-Americans, were killed in a mass shooting at Buffalo, New York on May 17th. The shooting was considered one of the deadliest racial-motivated massacres in recent American history. On May 20th, the man opened fire on a Taiwanese congregation

[09:23]

in Laguna Woods, California, killing one and injuring five. His motivation was politically hatred. On May 24, 19 children and two adults were killed in a shooting at the elementary school in Valde, Texas. And the list goes on. and on. We just don't hear on the news. So many heartbreaks, so many violence, so many hatred and ignorance. Today, I'd like to try to talk about our daily practice and Buddhist teachings related to human sufferings and psychological trauma, as well as sharing my story about investigating self, which has been shaped by two different cultures and a specific historical period of time.

[10:46]

And at the end of this talk, there is a Q&A. I would love to hear your story about how your karma or yourself is shaped by your culture, by your language, and your specific historical period of time. the late and venerable Vietnamese Zen master, Thich Nhat Hanh, who was exiled from Vietnam in 1966 after expressing opposition to the Vietnam War and refusing to take sides. He was nominated for Nobel Peace Prize by Martin Luther King Jr.

[11:52]

in 1967. This Thich Nhat Hanh mentioned in his book, Understanding Our Mind, that the primary function of our store consciousness is to store and preserve all the seeds, maintaining all seeds, keeping them alive so that they are available to manifest. is the most basic function of our store consciousness. He goes on. Seeds give phenomena the ability to perpetuate themselves. If you plant a seed in springtime, by autumn, a plant will mature and bear flowers.

[12:54]

From these flowers, new seeds will fall to the earth, where they will be stored until they sprout and produce new flowers. Our mind is a field in which every kind of seed is sown, seeds of compassion, joy, and hope. Seeds of sorrow, fear, and difficulties. Every day, our thoughts, words, and these plant new seeds in the field of our consciousness. And what these seeds generate becomes the substance of our life. This is true. This war, or any other wars, is planting seeds of hatred, fear, and misery in the minds and bodies of hundreds of millions of people.

[14:12]

It is not just the people of Ukraine. It's also in the countries around and all over the world. Not only that, these seeds will give a terrible harvest, terrible fruits in years and in decades to come. Every day, this continues. Plants move and produce more seeds, like this war now. Each seed were planted decades or even centuries ago. The fact that nations are ultimately built on stories, and these seeds are the stories we are planning to create now. The war in Ukraine is starting to create the stories that are going to have an impact in the future.

[15:22]

I am very surprised by the fact that I am so affected by this war. Every day, I have been checking the news media to make sure that the nation of Ukraine exists, still exists, and the Ukrainian people are holding off from the Russian invasion. I became very curious about my seeds. which seeking the information and raging against this invasion. I do not have family members or friends in Ukraine. Or, luckily, I have never experienced war in my life. I am the generation which was born after World War II in Japan. and what's called the children growing up not knowing the war by the older Japanese generation.

[16:49]

When I carefully think back on my school history education through elementary, middle, and high schools in Japan, I learned some major world events. including wars, but definitely not into the depth. I learned the basic outline of Japanese invasions and empire throughout Southeast Asia and Polynesian countries. However, I don't think I learned anything about how much harm and destruction the Japanese military caused for these nations and people. Both my grandfathers fought in World War II. And luckily, both came back from the war after Japan lost and the war ended.

[18:00]

However, I had never had any war stories from my grandfathers. Actually, I did not have a chance to meet one of them. My maternal grandfather died before I was born. His wife, my grandma, and his daughter, my mother, told me that. He was suffering from PTSD. after coming back from the war, drinking a lot, and sometimes being physically violent to my grandmother. But there was no such diagnosis of PTSD at that time. People who suffered PTSD for the war were considered simply as war victims or crazy people.

[19:05]

Their families are often suffered from violence and abnormal anxiety and behaviors from the PTSD war veterans. My paternal grandfather just kept his mouth shut about the war. I don't know what he did, what he saw, and what he experienced during the war. but he just did not want to talk about it. Many Japanese who experienced the end of World War II terror staff, the world around them changed 180 degrees after the war. What they are told and believed to be right during the war became long after war.

[20:10]

They realized that many stories which the Japanese government promoted during the war were just propaganda, including a story that Japan was winning the war until the end. Many Japanese and Americans and probably people around the world learned about the tragedies of two nuclear bombs dropped in Hiroshima and Nagasaki cities in Japan in August. We learned a lot about the tragic incident bombarded cities, river full of skinless dead bodies who are instinctively looking for water after the bomb exploded and the people were surrounded by fire and extreme heat.

[21:15]

We learned about people's sufferings. Radiation caused cancers in generations of the families and years of discrimination against them. However, We did not learn much about the atrocity of the Pearl Harbor attacked by Japanese military with the Kamikaze Air Force. During my graduate school period in the United States, the September 11 attacks, commonly known as 9-11, happened in 2001, more than 20 years ago now.

[22:21]

You may or may not remember, but they were a series of four coordinated suicide airplane terrorist attacks. carried out by the Islamic extremist al-Qaeda against the United States. Two of the planes were flown into the twin towers of the World Trade Center in New York City. A third plane hit the Pentagon in Arlington, Virginia, just outside of Washington, D.C. And the fourth plane crashed. in a field in Shanksville, Pennsylvania. Almost 3,000 people were killed during the 9-11 terrorist attacks, which triggered major US initiatives to combat terrorism. This war on terrorism not only divided our college campus,

[23:32]

and small community, but also the whole nation seemed to be polarized by pro-war and anti-war. I remember that I joined a local peace organization in a small college town in Illinois and stood with anti-war signs every Saturday on the street corner with other members. Yet, I felt powerlessness, like right now. No matter how much we voiced against the war on the street, on the papers, on campus, the war kept going. We are not able to stop the war. During that time, I joined and organized several peace marches and teachings.

[24:41]

One of them was the peace march in Washington, D.C. on April 20, 2002, against the war on terrorism. The next notes were from my journal. I would like to share a part with you today because I still have the same similar feelings to the current war between Russia and Ukraine, although my note was written 20 years ago. Somehow, I feel like I'm in a loop. It is a kind of Alice in Wonderland with the same moving picture over and over again. The same propaganda, the same violence, the same suffering.

[25:44]

In Washington, DC on April 20th, 2002, the weather was sunny with occasional showers. Approximately, 75,000 people from all over the United States joined the March for Peace. People from diverse ethnic backgrounds and age groups came together to protest wars and ask for justice. We were frustrated by the unjustified thousands of innocent deaths. and distractions around the world. We discussed it with the economic disparity in the world that is created by a small number of people with power and wealth, who further try to expand their political and economic control using the war on terrorism.

[26:57]

Activists discussed the problems and alternative solutions to war and violence at four major rallies. One, Colombian mobilization. Two, Israel-Palestine conflict. Three, IMF World Bank demonstration. Four, April 20 mobilization. We marched in protest wars in Middle East, Afghanistan, and Iraq, as well as impending actions in Colombia, the Philippines, and North Korea. Many raised our voices against the violence in Palestine and criticized the US mass media for reporting only one-sided stories. Others marched for immigrants' rights and questioned the civil liberty in this country.

[28:08]

Some were simply seeking an end to the violent retaliations. We marched from the Washington Monument down Pennsylvania Avenue to the Capitol building embraced by the power of joy and desperation while pradling our hope for justice and peace. I wonder if something has changed since then. Did we, the young adult back then, 20 years ago, improve the situation for the younger generations?

[29:14]

When I see more younger people with depression, anxiety, and suicidal thoughts than 20 years ago, and more extreme weather patterns and natural disasters and crisis. I feel like we failed. Last 16 years, I have been living in a North American Buddhist community. And every month, Once or twice, we perform ryaku fusatsu ceremonies, or so-called full moon and new moon ceremonies. Ryaku means abbreviated. Or simple, fusatsu means to continue good praxis, or to stop unwholesome action, or karma.

[30:29]

It is considered to be a precept ceremony when we reaffirm our commitment to live according to the 16 bodhisattva precepts, our ethical guidelines for daily life. This is an ancient ceremony rooted in pre-Buddhist India. with Vedic lunar sacrifices performed on the nights of the new and full moon. At that time of Shakyamuni Buddha, 2,600 years ago, these sacrifices were no longer carried out. But the new and full moon occurrences were still observed by the Hindus. as holy days of purification and fasting.

[31:33]

According to legend, when Buddha sent the first monks and nuns to carry their practice into the world, he was aware of the lonely battles in front of them. In order to motivate them, during times of struggles, and to ensure that they support and sustain each other's practice, he instructed them to gather in groups once a month on the full moon and perform a simple ceremony of precepts renewal. This began as a simple recitation of all the rules of conduct that monks and nuns had to follow, and over time evolved into a confession and repentance ceremony.

[32:38]

During which the monks and nuns would speak up if they had violated any of the rules and vows and to do better in the future. Since the time of the Buddha, this ceremony has been transformed from India through China and to Japan, and eventually to other parts of the world, like North America, changing over time and developing many faces. During the ceremony, we decide A disciple of Buddha does not kill. A disciple of Buddha does not take what is not given. A disciple of Buddha does not misuse sexuality.

[33:43]

A disciple of Buddha does not lie. intoxicate mind or body of self or others. A disciple of Buddha does not slander. A disciple of Buddha does not place self at the expense of others. A disciple of Buddha is not possessive of anything. A disciple of Buddha does not harbor ill will. A disciple Buddha does not disparage the triple treasure. When I think about war, I think we, the human beings, violate each one of 10 inhibitory Bodhisattva precepts.

[34:52]

However, in Mahayana Buddhism, the precepts are often considered as a guideline for people to show how to live your life instead of the rules which you must follow. The imposition of a rigid morality is foreign to the Mahayana Buddhist spirit. But then, how? Are we, the bodhisattvas, able to find skillful means to encourage ourselves and others to refrain from harm without imposing a rigid morality? That is a loop I fall in sometimes and cannot get out of it, leaving me with feelings of powerlessness, and helplessness like 20 years ago.

[35:58]

The commitment to our precepts definitely allows us more opportunity to interact and communicate deeply and intimately with one another, with other beings, including non-sentient beings, if you commit not to harm others, and even when you violate your vows, if you commit to confess and repent your false actions, I think others may feel safer around you. And there are more opportunities that they may open up and share their lives with you. When someone is suffering, first, I will try to listen to them deeply if they let me to do so.

[37:11]

If their sufferings are similar to my experience, even though they may not be exactly the same, I will voice and share my experience in order to tell you and tell them that you are not an isolated case. Even if the cause of sufferings are due to the complicated global affairs such as war, I still voice my opinions as a human being. who has experienced violence, discrimination, and hatred in the society we live. I was listening

[38:21]

to the story of Ukrainian Greek Catholic chaplaincy father, who was three years in the front line of the Eastern Ukrainian war. He said, why is chaos? But the dimension in which human beings exist. And the mission of the chaplaincy is to preserve humanity in the chaos of war. Humanity is not merely a word or an abstract idea. It is realized in our capacity to choose good, in our capacity to seek truth, and in our capacity to contemplate beauty. However, maintaining humanity also requires experiencing pain.

[39:29]

The Catholic father used to take a walk with a soldier during the war to observe and contemplate sunset and sunrise until the soldier was killed. I try to go for a walk every day for my health. I normally walk to the beach. When I see the ocean, I put my hands in gas shore and I am thankful for the energy in my body which allows me to come to see the ocean and another day of life. And I wish that People of Ukraine also have such moments in their lives to feel something worth or meaning to live another day under the war.

[40:35]

And I wish that people of Ukraine and the nation of Ukraine will be able to reestablish peaceful daily life as soon as possible. During my daily morning service in Azendo, performing, chanting, bowing, I remind myself that my bow is also to people who are suffering, oppressed, and discriminated against. And I vow to maintain my humanity in this unjustified world. society, which appears sometime, in order to show that solidarity to people's sorrow, courage, determination, and dignity in our and in their chaotic life.

[41:44]

I cannot stop war. I cannot stop racial discrimination. I cannot stop gun violence, but I will continue my voice against war, against racial discrimination, and against any violence, including guns. Great spiritual traditions, including Zen, offer stories of enlightenment, bliss, knowledge, divine ecstasy, and the highest possibilities of human spirit.

[42:49]

But I think that they are not the goal of spiritual life. In the end, spiritual life is not seeking or gaining some extraordinary condition or spiritual powers. What special powers? If we are not able to find appreciation and gratitude in the most basic and ordinary our daily life, and if we are not able to connect, and touch one another authentically and intimately. The most exceptional spiritual accomplishments do not make much sense to me. Brother David stained the rust, who is a Catholic Benedictine monk and studied Zen,

[43:57]

with Suzuki Roshi at Tasahara Monastery says in his book, Gratefulness, the Heart of Player. Together is the word that makes the goal of the religious quest. To find meaning means finding how all belongs together and to find one's place. in that universal belonging. I hope that our daily work and practice in a Zen center, such as washing dishes, cooking, kitchen crews, thank you, and cleaning toilets, weeding, planting lettuce, preparing guest beds, responding emails, snaking switch pipes, as well as chanting and bowing, all helps us and allow us to recognize the preciousness of our daily life, our own as well as others, and give us a sense of responsibility and connection to one another in spite of

[45:25]

our cultural differences, our color of skin, sexual orientation, and gender, and our religious or political beliefs. Thank you very much. equates them to every place, with them through their end of the last way. In sound of us, I vow to save them, Delusions are impossible. I vow to end them.

[46:27]

Dharma gates are unrest. I vow to end them. Buddha's ways are possible. I vow Anyone on the Zoom has a question or comment? Those of us online can share a question or comment through the chat. So if you have something to share, please send a chat message to Green Gulch. Send no. And if there's time, we'll get to read it. Yes, Jay.

[47:45]

I just wanted to say thank you. a pride parade in san francisco city some of our residents are over there yeah i hope they are enjoying it expressing it I'm sad. Anything? I think I would normally have a lot to say, but this is something that's been on everyone's mind.

[48:55]

I really agree with SJ. Thank you so much for addressing it. People have been glued to the news, and processing, and so much suffering that has been coming into Green Wilch every day. And I think there's just a lot of exhaustion, even just in the Q&A. I personally don't even know where to start. But I appreciate you so much, and for showing up every day in the way that you do with your energy. It's so stabilizing for all of us. You don't know how much you guys should bring up for just a small 15-minute soji and cleaning a toilet. That supports me. You guys care about this temple, care about our practice.

[49:58]

I continued with peace activism for the last years. How do you think about your decision to dedicate your life to practice in this temple? Yeah, if that has felt difficult or just having a whole of those different paths that we can take. Actually, it was not a separate path to me. That was a continuation of what I was doing and exploring how can I more authentically who I am to express. And like I said, I have the same struggle. I'm not doing enough. But at the same time, I found a little bit more solid voice. No, no, I am against.

[51:33]

the war, I am against the violence. That was something, wow, took 16 years, but something more clear to me. And from now on, I will still explore how to stand my place and how to communicate, how to express my opinion. try not to condemn others, just that this is where I stand and I see the problem. Do you or you don't? And can we have a conversation? Yeah. So I, yeah, I don't see that the separated path. Yeah. And I still have a desire to go on the street and march with my signs, even though may not stop work. Stop the war.

[52:51]

again everybody for coming your presence is much appreciated and your practice i've put in the chat a link if you feel able to make a contribution to zen center at this time please do so and know that we really do appreciate and depend on those donations thank you again for being here a note before we sign off that next sunday there will not be a dharma talk due to the holiday weekend so happy interdependence day all of you. And if you would like to say goodbye, feel free to unmute and do so now. It's nice to see you all. Thanks for being here. Bye. Nice to see you all. Goodbye. Bye.

[54:09]

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