PACIFIC WORLD - The Institute of Buddhist Studies

316Pacific Worldcommon responsibilities and consequence of common actions. As a pointof comparison, we can look to the development of a movement labeled“engaged Buddhism” which advocates a Buddhist understanding of “universalhuman responsibility” based on the central notion that “nothing canexist by itself.” Among the concerns of engaged Buddhism are theopposition to the use of violence and advocacy of peaceful solutionsbased upon tolerance and mutual respect, concern for environmentallysound development, anti-racist/sexist/homophobic activism, and activitiesaimed towards economic and social justice.Samu Sunim, the Korean master who has been teaching Korean Buddhismin Toronto, Chicago, Ann Arbor, and other places in North America,is one of the leading and most active masters practicing American KoreanBuddhism in this country. After seeing the tragedy of 9/11, he resumedSpring Winds, a Buddhist magazine that had been dormant for many yearsbecause of financial difficulties. I remember him as the first Buddhist leaderin this country who issued a message as a Buddhist that reacting to physicalviolence with more violence, no matter what the reason, would be simplywrong—as taught in Buddhism. As stated clearly in Buddhist scriptureand also taught by the Buddha and other previous masters, violence willbring more violence. While this may seem like a very clear-cut interpretation,Samu Sunim’s advocacy for non-violence is especially importantwhen contrasted to the more ambiguous responses to 9/11 that camefrom other quarters of American Buddhism. 5There is really no limit to the number of issues that Buddhists canaddress. I was glad that one of the Korean Buddhist temples in Californiawas providing a lunch for the homeless. Within the capacity of our purposeand resources, we should think deeply about the gradual development ofsimilar programs.IV. Entering into DiversitySo far we have identified some areas of difference that have preventeda greater intermingling of Korean Buddhism in America. This separationhas been a key element in preventing Korean Buddhism from taking itsplace as a full-fledged member of American Buddhism and in being a moreactive participant in the diversity not only of Buddhist traditions, but of allthe myriad religions practiced in this country.Nevertheless, even after acknowledging the differences between Koreanand American Buddhists, with the right effort, ethnic Korean Buddhistscan seek to meet the interest of those Americans practicing KoreanBuddhism in America, directing them towards the abundant opportunitiesfor contact with Korean cultural and spiritual resources that exist withinthe ethnic Korean tradition in America. At the same time, these groups can