Same Gender Marriage
If, when I attain Buddhahood, the sentient beings of the ten quarters, with sincere mind entrusting themselves, aspiring to be born in my land, and saying my Name perhaps even ten times, should not be born there, may I not attain the supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the right dharma.
Eighteenth Vow of Amida Buddha
American social morals and ethical values are based on Judeo-Christian principles. Many of our beliefs that influence our opinions regarding social issues, such as abortion, stem cell research, euthanasia, evolution, global warming, racial equality, and sexual orientation, have been determined by ancient scriptures that do not address these issues realistically. Current issues have become much too complex to be addressed with simple black and white answers.
As Buddhists, our primary concern is our own personal awakening to the spiritual truth of wisdom and compassion. In Buddhism we are taught that there are no black and white answers concerning ethical/moral issues that apply to everyone and to all situations. Buddhists are taught to think for ourselves and respond accordingly based upon our own spiritual insights. The teachings are not demagogic, nor do they dictate what is ethically/morally right and wrong. Shakyamuni Buddha said that he himself was only a teacher, simply someone who shows the way. He did not insist that he had any right to enforce on others what they should do.
A Buddhist does not discuss issues in terms of right and wrong, nor should we be judgmental of others. Shakyamuni Buddha encouraged people to be reflective and find truth for themselves, even it meant disregarding the teachings:
Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observations and analyses, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.
Social issues that were accepted to be right and true for one generation can change. For example, not long ago, racial discrimination was an accepted part of American society. When African-Americans and ethnic minorities and those sympathetic to their cause began to express opposition to discrimination, there was a great deal of resistance. It took many years for people’s view to change. Social norms taken for granted only a few decades ago, such as the illegality of interracial marriages or segregation, are unacceptable today.
Jodo Shinshu Buddhism contains no doctrinal grounds that prohibit neutral-gender marriage. Within the Compassionate Light of Amida Buddha, all beings are equally embraced.
In Mahayana Buddhism, the Bodhisattva is the major symbol of compassion. It was out of compassion for all suffering beings that the Bodhisattva Dharmakara established the 48 Vows and became Amida Buddha. The 18th Vow became the most important to Pure Land Buddhists, since it promised birth into Amida’s Pure Land. Many of us find it difficult to accept this cosmological story, which took place several kalpas (eons) ago. My understanding of the Dharmakara story is that it represents the deepest aspirations of the human heart that some day all of us will be free of suffering. When Dharmakara made these Vows, he said that if all beings do not experience the same realization, then he would not accept the highest enlightenment. Enlightenment must include everyone, or else there is no meaning to the Vow.
Amida’s Primal Vow does not discriminate between the young and old, good and evil, rich and poor, Japanese and American, Black and White, gay and straight. It is within Amida’s Primal Vow that we become aware of our intimate interconnectedness with others. To truly realize this interdependence, one can only manifest a profound sense of responsibility for our fellow human beings.
As Jodo Shinshu Buddhists, our goal is to awaken to this spiritual truth of interdependency and equality. If one truly awakens to the reality of Amida’s Primal Vow, one cannot help but share the awareness and joy derived from the teachings.
In the Tannisho, Shinran Shonin said: “All beings have been fathers and mothers, brothers and sisters, in the timeless process of birth and death.” In other words, we are all karmic bound, our lives our interconnected. Why would we want to see our friends, relatives or neighbors be mistreated, and not be allowed the same rights that we enjoy?
Rev. William Briones, Los Angeles Hompa Hongwanji Buddhist Temple