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“Let the two thousand Russian soldiers killed on the Yalu, together with the maimed Retvisan and her sister ships, with our lost torpedo-boats, teach our cruisers with what devastation they must break in upon the shores of base Japan. She has sent her soldiers to shed Russian blood, and no quarter should be afforded her. Now one cannot–it is sinful–be sentimental; we must fight; we must direct such heavy blows that the memory of them shall freeze the treacherous hearts of the Japanese. Now is the time for the cruisers to go out to sea to reduce to ashes the towns of Japan, flying as a dreadful calamity along its shores. No more sentimentality.”

The frightful work commenced is continued. Loot, violence, murder, hypocrisy, theft, and, above all, the most fearful fraud–the distortion of religious teachings, both Christian and Buddhistic–continue. The Tsar, the chief responsible person, continues to review the troops, to thank, reward, and encourage them; he issues an edict for the calling out of the reserves; his faithful subjects again and again lay down their property and lives at the feet of him they call, only with their lips, their adored Monarch. On the other hand, desiring to distinguish themselves before each other in deeds and not in words only, they tear away the fathers and the bread-winners from their orphaned families, preparing them for slaughter. The worse the position of Russia, the more recklessly do the journalists lie, transforming shameful defeats into victories, knowing that no one will contradict them; and they quietly collect money from subscriptions and sales. The more money and labor of the people is devoted to the war, the more is grabbed by various authorities and speculators, who know that no one will convict them because every one is doing the same. The military, trained for murder, having passed years in a school of inhumanity, coarseness, and idleness, rejoice–poor men–because, besides an increase of their salary, the slaughter of superiors opens vacancies for their promotion. Christian pastors continue to invite men to the greatest of crimes, continue to commit sacrilege, praying God to help the work of war; and, instead of condemning, they justify and praise that pastor who, with the cross in his hands on the very scene of murder, encouraged men to the crime. The same thing is going on in Japan. The benighted Japanese go in for murder with yet greater fervor, owing to their victories; the Mikado also reviews and rewards his troops; various Generals boast of their bravery, imagining that, having learned to kill, they have acquired enlightenment. So, too, groan the unfortunate working people torn from useful labor and from their families. So their journalists also lie and rejoice over their gains. Also probably–for where murder is elevated into virtue every kind of vice is bound to flourish–also probably all kinds of commanders and speculators earn money; and Japanese theologians and religious teachers no less than the masters in the techniques of armament do not remain behind the Europeans in the techniques of religious deceit and sacrilege, but distort the great Buddhistic teaching by not only permitting but justifying that murder which Buddha forbade. The Buddhistic scientist, Soyen-Shaku, ruling over eight hundred monasteries, explains that although Buddha forbade manslaughter he also said he could never be at peace until all beings are united in the infinitely loving heart of all things, and that, therefore, in order to bring into harmony that which is discordant it is necessary to fight and to kill men.[2]

[2] In the article it is said: “This triple world is my
own possession. All the things therein are my own
children … the ten thousand things in this world
are no more than the reflections of my own self. They
come from the one source. They partake of the one
body. Therefore I cannot rest, until every being,
even the smallest possible fragment of existence,
is settled down to its proper appointment…. This
is the position taken by the Buddha, and we, his
humble followers, are but to walk in his wake. Why,
then, do we fight at all? Because we do not find
this world as it ought to be. Because there are here
so many perverted creatures, so many wayward thoughts,
so many ill-directed hearts, due to ignorant
subjectivity. For this reason Buddhists are never
tired of combating all productions of ignorance, and
their fight must be to the bitter end. They will show
no quarter. They will mercilessly destroy the very
root from which arises the misery of this life. To
accomplish this end, they will never be afraid of
sacrificing their lives….” There follow, just as
is usual with us, entangled arguments about
self-sacrifice and kindness, about the transmigration
of souls and about much else–all this for the sole
purpose of concealing the simple and clear commandment
of Buddha: not to kill. Further it is said: “The hand
that is raised to strike and the eye that is fixed to
take aim do not belong to the individual, but are the
instruments utilized by a principle higher than
transient existence.” (“The Open Court,” May, 1904.
“Buddhist Views of War,” by the Right Rev. Soyen-Shaku.)