Editor's Note - This is an excerpt from the July 2003 issue of the Buddhist Wheel

During lunch one day, I overheard the following conversation in my class at the community college. Friend A asked the question, “What is your religion?” Friend B answered, “I was a Christian. I went to church when I was young. However, I do not go to church now. Religion is not necessary for me.”

Then Friend A responded, “I agree with you. I also feel that religion is not necessary.” They were laughing about it. Just then Friend B remembered that I was a minister. The two friends were very embarrassed. Friend B turned to me and apologized, “I’m sorry but I really feel that I don’t need a religion.”

After hearing this, I thought deeply. This is reality and the thinking of the younger generation today. However, this kind of thinking is not limited to the younger generation.

Why is religion important? A person who feels that religion is not necessary might say, “As long as I do good things and do not harm others, it is okay. I do not back stab others or talk behind their backs. I am morally good.”

However, I feel that a life that relies only on moral codes is not sufficient and can lead to difficulties. For example, it is immoral to tell a lie. Because lying is not measured in degrees, even a little lie or “white lie” is unacceptable. There is no exception. Every untruth is absolutely improper. Imagine the problems that could arise if telling the truth hurts someone’s feelings.

It must be also be understood that it is very wrong to defend one’s morality in a self-serving way. When a person can’t comply with the existing moral code, he sets his own boundaries. He may feel that as long as it does not hurt anyone, he is allowed to lie a little. There are people who say they are living in accordance with their ryoshin or conscience. However, this is a self-made morality. When one cannot live according to his conscience, he changes it to meet his needs. We cannot always abide by it; we cannot always obey our conscience. We therefore live with contradictions.

For example, when driving I sometimes see people hitchhiking. My conscience tells me to pick up the person to do a good turn. However, when I think about the conditions which exist today, I am afraid to stop and offer a ride. While wrestling with these thoughts, I have already passed the person, leaving me with painful thoughts. I realize that I have not been morally good because I did not help a person in need. This kind of contradiction fills our lives today.

Living life in this way, changing our values to suit our convenience, is the reality of human beings. The more one tries to live by a moral code, the greater the contradiction one finds in his life. This contradiction cannot be resolved by morality alone. A person who lives by a self-imposed morality will not realize contradiction in his life. Unable to see this contradiction, he continues to believe that he is living life doing good. He may not see that he might be creating problems for those around him.

Shinran Shonin said that it is difficult to stop doing bad things. Even if we do, our hearts and minds are like snakes and scorpions. The one thing we can be sure of is to rely on Amida Buddha, whose Vow was made for all, even the worst criminal, and whose Teaching, the Dharma, recognizes the reality of contradiction in the human condition.

The conversation of the two friends enabled me to see that I can live my life relying on Amida Buddha. It was a great opportunity to reflect with you on the importance of Jodo Shinshu and Amida Buddha in our lives. I invite you to listen to the DHARMA

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