Dharma Message from Rev. Ryosho Kondo

“Buddhism and Social Work ”

GRATEFULLY REPRINTED FROM
Buddhist Sermons, no 104, May 1960

Within the frame of the Japanese immigrants’ history in Hawaii, the Honpa Hongwanji Mission of Hawaii has played an important role for the benefit of these people both young and old by adopting western methods of programming. The YBA movement is one of them.

In 1949, the Young Buddhist Association of Honolulu was admitted to be a member of the Honolulu Community Chest as one of the Red Feather Agencies. At present many group work programs have been carried out by this agency. This shows a new direction in the YBA movement in implementing group work method in order to meet the needs of the community. However, it seems there has been a lack of effort in inquiring into a deeper understanding of group work among both its lay and religious leaders. Some of the awakened leaders are deeply concerned about this matter in the interest of improving its functions. From my professional standpoint, I feel that some of the group work concepts and principles are applicable to work with various groups in our setting.

In group work literature there is little or no reference to youth’s need for religion; however, youth needs a clear perspective of life. Group work is a method which is based upon a belief in “democracy,” and to some extent our temple uses group work methods to achieve religious educational ends. The programs in the YBA strive to meet the needs of youth to find an adequate philosophy of life, and since they use the name “Buddhist,” it is assumed they should attempt to guide individuals toward a Buddhist philosophy of life. It is necessary that some principles of Buddhism in relation to social work practice should be discussed here.

The whole system of Buddhism is based upon its fundamental principle of the Oneness of all life. It teaches that the same stream of life energy flows through all the veins of the universe, making them all one in their essence. The highest goal becomes the perfection of personality, in the full realization of the truth of life. This goal can be attained by cultivating oneself, by striving to broaden and expand one’s life until it embraces all others, and by working for the good of all rather than for oneself or for self-seeking.

Buddhism further teaches the doctrine of Karma or Karmic Law of moral justice, that one cannot escape the result or consequences of his actions whether good or bad. Therefore, if we regard men as free and equal, we see that the Buddha, too, proclaimed that all men are born free and equal--because each one of us is the master of his fate, and one’s deeds alone determine one’s position. The Buddha knew no distinction of caste, color, or race and recognized an equal right to spiritual freedom for everyone, instead of insisting upon blind belief in ritual and in dogma.

Lastly, Buddhism advocates the possibility of becoming the Buddha to all and for all, because each has the supreme potentiality of attaining Enlightenment. Buddhism, like ideal democracy, always stresses the importance of personal responsibility as much as that of personal freedom. It also places emphasis upon the moral quality of self-reliance, combining it with two other qualities: self-control and self-development. The spirit of Buddhism is shown in actual social life. The Sangha which was an organization of disciples showed both freedom of spirit and democratic living. Its members were supported, helped, and strengthened by it.

With these few facts taken from Buddhist teachings, we find a basis for a Buddhist organization’s use of social work methods. Furthermore, we believe that Buddhism would strengthen democratic ideals by providing a spiritual significance to it. It is also believed that Buddhists in America can go through life knowing that they are giving and using the opportunity to contribute to their country something that is worthwhile to help toward the ultimate success of democracy.

It is conceived that Buddhism is not a secluded philosophical religion but it is a religion which can provide us with a vital spiritual resource in our secular life. I firmly believe that for those of us who believe in and subscribe to Buddhism, it is not enough for us merely to declare its principles and ideals. They must steadily be translated into practice. It should also meet changing needs by giving new forms to these underlying principles. Our deep faith in this dynamic ability of Buddhism is what gives us assurance of its survival. The common denominator between religion and social work is a compelling reason for dedicating ourselves to a more perfect union of these two great forces which are essential for the welfare of mankind.

It is an established fact that the major humanitarian professional workers include the clergyman and the social worker. There is more than enough for both of them together with other professional workers. There is no area for jurisdictional disputes but rather an area for sympathetic understanding, complete cooperation and mutual appreciation of what each worker has to contribute as we go forward to the more complete fulfillment of human welfare.

To sum it up, we have discussed the three most important categories for the use of group work method in Buddhist organization. The first is the definition of social group work and dynamics of group life. The second point we have considered is the role and functions of the social group worker. And the third is the significance of Buddhism in relation to its practical use.

 

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