As
humankind is reaching the threshold of the twenty-first century, a question of
global character is on the minds of many people: "What new era will be awaiting
us in the history of humankind?" In the years that hinge the two centuries
what kinds of experiences and lessons are we having that make us feel more secure
and more confident?
First of all, we have realized the global character of
a number of crucial problems that are confronting us. Thus, we will be able to
mobilize the wisdom and the strength of the peoples of the whole world to solve
them in a better way. Examples are the problem of war and peace, the problem of
building up a new economic order and a new world moral order, the problem of protecting
our environment and so forth. The scope of these problems surpasses each and every
nation and outreaches the hands of the specialists and authorities. A problem
such as war which concerns the survival of humankind cannot be entrusted to a
handful of militarists and politicians. This explains why the world peace movements
were and are attracting a large number of people from many different strata. Nearly
every country in the world, all continents, all races, all age groups, all professions,
all political ideologies and all religious denominations have representatives
in the peace movement. Only such a peace-protecting force, so mighty and so dynamic,
has the power to stop the danger of a nuclear war, to fight against devilish warmongers,
and to guarantee the victory of peace and progress. Only with such a global outlook
towards the problem of war and peace can the peace movements score such an historic
victory.
The danger of a global nuclear war has mobilized the world peoples'
force against its occurrence. The last years of the twentieth century were and
are witnessing some historic steps towards an era without nuclear and chemical
weapons. Humankind seems relieved by the agreement on disarmament of medium-range
missiles between the Soviet Union and the United States. But we cannot lessen
our vigilance. Although the danger of a nuclear war has been lessened, wars with
all their cruel and inhuman manifestations are still prevalent. Political and
military violence persists among a number of nations, among peoples of racial
differences and even among peoples of the same ideology and of the same political
outlook, among comrades and friends in arms. In recent years, the relations between
nations have undergone a major change, being characterized more and more by "peaceful
coexistence, mutual understanding, negotiation instead of confrontation, market
frontiers rather than war frontiers." As to the internal political situations
of many countries there has been a positive trend towards more democracy, the
avoidance of oppression and cultural and intellectual coercion, and more respect
and understanding towards different ways of thinking. We earnestly hope that this
trend towards more democracy and towards more humanism in politics in the national
and international relationship will be strengthened and deepened from now till
the year 2000. Thus we are preparing for an era of real peace, peace for the whole
planet, not only for some regions, but peace for all human beings. All kinds of
wars, not only nuclear war, should be banished. All these manifestations of violence
should be done away with forever.
We see that, and this is our second lesson,
every crucial and critical problem of global character should be solved not only
with a global outlook and a global force, but deeply and thoroughly from within
every being. And here, with its special deep psychology and deep insight, Buddhism
can offer many contributions.
First of all, Buddhism welcomes all peace movements
and exhorts its practitioners to participate in these movements. To protect peace
is to protect life and that is to put into application the first moral precept
of Buddhist ethics. Buddhism is against all expansionist wars, which always include
annexation of territory and wealth and interference into the internal affairs
of other countries and nations. This is a violation of two very important moral
precepts of Buddhist ethics: not to take what is not given, and not to commit
actions that bring demerit. Buddhism denies all violent actions and manifestations
under any pretext except in legitimate self-defense. All remember the following
teachings of our Lord Buddha, Gatha Number Five, in the Dhammapada:
Hatred
cannot put an end to hatred,
In this world this never happens.
Only non-hatred
can bring hatred to an end,
This is an eternal law.
Buddhism advocates
any collective or individual endeavor which aims to create an atmosphere of mutual
understanding, trust and respect among people, nations and human beings. Buddhism
encourages dispelling prejudices, inferiority and superiority complexes, all of
which are very harmful to human dignity and human values.
We Buddhists consider
it of primordial importance to build up a new economic order and a new moral order
which would mitigate the anger and turmoil of the present international political
atmosphere. We envision a healthier more humane and more meaningful era.
We
think that the current economic situation polarized between a few industrialized,
well-developed and wealthy countries, and many poor countries, famished and underdeveloped,
is built upon unfair trade, with raw materials purchased at a very cheap price,
and with manufactured goods sold at a very high rate. This unfair trade cannot
be continued any longer because it nurtures war and violence.
We believe that
to wipe out this present polarized economy and to build up a new world economic
order with more justice and equality we should set up a new moral order based
upon a new way of thinking and on some humanitarian principles readily accepted
by humankind.
Without a world moral order serving as an ethical foundation
it would be very difficult to successfully establish a new world economic order.
Even if it were to be successful, it would not be able to last long. The polarized
situation would re-establish itself once again, even worse than before. That is
why, to our thinking, priority should be given to establishing a new moral order
based upon some basic humanitarian principles accepted by the world community.
In the current crisis, Buddhism with its tradition as a religion for peace will
be able to offer its worthy contributions.
We think that one of the greatest
contributions Buddhism can make to a new world moral order is its theory of "no
self." This theory plays an important positive role towards building up a
moral way of life for the person of our times. The sickly psychic tendency of
the modern person is to seek sensual pleasures and the accumulation of wealth.
In order to guarantee individual enjoyment one tries to secure as much material
property for oneself as possible. However, material property is limited while
the greed of humans is unfathomable. That is why there is no way to escape from
disputes and fights between human and human, between nation and nation, between
people and people. And in this lies the root cause of war. With the theory of
"no self," we can say that Buddhism has dug up the very root of wars,
conflicts and contentions. With an insight into "no self" a Buddhist
once enlightened will escape the grip of both greed (lobha) and anger (dosa).
One is greedy of something for oneself, but when the self is not there greed loses
its target and has no incentive to exist. The same goes for anger. When the self
is contradicted unsatisfied anger will arise. But when the self is not there anger
will automatically disappear.
Another expression which has a similar connotation
is "for the sake of others." Emphasis here is placed upon concrete help
to others. A Buddhist who is imbued with the principle of "no self"
would devote his thoughts, words and bodily activities towards bringing about
the happiness and welfare of all sentient beings as his own aim and objective.
During Lord Buddha's lifetime and even afterwards, in India, the birthplace of
Lord Buddha, or in any other country where Buddhism had a presence, the ideals
of "no self" and "for the sake of others" are the norms of
a Buddhist moral way of life, whether one be a religious person or a lay person.
As we all know, the Bodhisattva ideal of Mahayana Buddhism is nothing but a continuation
of the principle of "no self" and "for the sake of others"
which was found in the original Buddhism. In the Pali-Nikayas Lord Buddha urged
his disciples as follows:
Oh monks you should go forth, for the welfare of
the many, for the happiness of the many, out of love and compassion for the world,
for the happiness of the deities and men. . . . You should preach the Dhamma excellent
in the beginning, excellent in the middle, excellent in the end, complete in meaning
and in words. You should promote the holy life, extremely good and extremely pure.
-- Mahavagga 19
Furthermore, the Buddhist theory of "no self" has
deep implications in substance and in emancipation. Everything in this world is
impermanent, with no self, with no substance whatsoever. So in ultimate reality,
be it of glorious beauty, be it of the highest fame, or be it of wealth in plenty
like forest and ocean--all are impermanent with no self, with no inner substance.
There is nothing to be greedy for; there is nothing worth securing or possessing
for oneself. Any person who has delved deeply into the spirit of no self is an
emancipated person. Although he or she lives in the world he or she will not be
bound by the world, and in behavior will always be calm, serene, undisturbed and
self-mastered.
Lord Buddha was venerated as a messenger of peace for excellence.
When asked by the wanderer Dighajanu what the gist of his teachings was, he replied
explicitly:
"According to my teachings, among the world of the Devas,
Maras and Brahma, with crowds of recluses and Brahmanas, deities and human beings,
there will be no quarrel whatsoever with anyone in the world" (M.I. 109 A).
Further, he declared: "Oh Bhikkus, I do not quarrel with the world, only
the world quarrels with me. Oh Bhikkus, a speaker of the Dharma quarrels with
nobody in the world" -- (SN III, 165).
Lord Buddha made it very clear
that his purpose in preaching the Dhamma was not to quarrel with other religious
leaders nor to compete with any antagonistic doctrine. There was no quarrel in
his teachings. He just showed the way out of suffering, the way to enlightenment
and to liberation. To those who were beset with anger, he taught metta or compassion
to subdue anger. To those who were prone to harmfulness he taught karuna or loving
kindness to turn them into harmless ones. To those who were not happy over other
peoples' successes, he taught mudita or joyfulness so that they knew how to share
their happiness with others. To those who were addicted to hatred and enmity,
he taught upekkha or equanimity so as to neutralize their vindictiveness. So he
has specific cures for many mental diseases and ills of the world.
In the past
in Vietnam under the Buddhist dynasties of Ly and Tran, there were kings who were
Dhyana masters like King Tran Thai Tong. He had declared that he considered his
royal throne as torn shoes, to be given up at any moment. Tran Thai Tong's grandson,
King Tran Nhan Tong, after having gained victory over the struggle against the
Nguyen Mong invaders, had donned the monastic robe and became the founder of the
first Vietnamese Dhyana sect called Truc Lam Yen Tu. He composed a very famous
poem in nom character which ended with four lines in Chinese characters. These
lines clearly show his calm, undisturbed bearing when confronted with the ups
and downs of the world:
In life, we enjoy religion, according to circumstances,
When
hungry we eat, when tired, we at once sleep,
With a treasure within oneself,
there is no need to go in search of it,
When confronted with challenge, we
keep our mind undisturbed and composed,
So there is no need to ask for meditation!
The last two lines of this short poem show the undisturbed and composed behavior
of the king. "When confronted with challenge, we keep our mind undisturbed
and composed." This means that against the impermanent nature of the objective
world the king's mind was always serene and composed, without any ripple. This
sentence also clarifies a basic Buddhist belief that every human being already
has a seed of enlightenment within himself/herself. In Buddhist terminology it
is called Buddheity. He/she already has enlightened wisdom, shining and brilliant.
So there is no need to turn outside to find happiness and enlightenment.
The
basic shortcoming of humankind in our times is the trend to forsake one's true
self and run after the false self with all its terrific thirst and insatiable
longing. Although in this most materialistic civilization the modern person lives
a life of material opulence his spiritual life and mental aspirations remain unsatisfied.
One constantly feels insecure, disturbed, and unbalanced. Such a mentality leads
many people to narcotics, to mental hospitals, and sometimes to suicide.
Naturally,
Buddhism does not praise a life of poverty and asceticism. Nor does Buddhism extol
a low and bestial way of life of running after material sensual desires which
reduces one into a weakling in body and a dullard in mentality. On the other hand,
Buddhism has great appreciation for mental joy and happiness, dedication to moral
living, and an exultation of enlightened bliss and liberation. Buddhism advises
people to return to their own true self, to their own true personality, and to
a way of life in harmony with society. Harmony should be engendered between oneself
and nature, body and mind, compassion and wisdom, and feeling and intellect. Buddhism
affirms that all people are capable of achieving such a harmonious inner way if
only one so desires and if one acts in accordance with Lord Buddha's teachings
and in conformity with the Buddhist way of life of virtue and wisdom. It extols
a way of life that avoids the two extremes of indulgence in vulgar, low sense
desires and bodily mortification and asceticism--a way of life leading to lasting
joy and happiness. This is a way of life that all people from the East and from
the West, male and female, young and old, religious and non-religious are able
to lead and enjoy. That is the most famous eightfold way of life--a way that encompasses
virtue, meditation and wisdom.
Such a moral way of life will bring about concentration
of inner mind (meditation). Such a concentration of inner mind will guarantee
the clarity of wisdom. And a person of wisdom will be able to look at things as
they truly are. Thanks to such an attitude humans are in a position to be their
own master, to be the master of objective things instead of being their slaves.
It is regrettable that this message of virtue, meditation and wisdom of Lord Buddha
has become a victim of man himself, who has covered it with a cloak of mysticism,
superstition, rites, ceremonies and scholasticism to such an extent that the spirit
and the wording of this shining and simple message has become distorted, deformed,
and far from humanity.
Now it is time for scholars and Buddhists to return
the basic principles of Buddhism to their original brilliance and simplicity.
Thanks to this brilliance and simplicity, Buddhist principles can enter deeply
into the hearts of people and are welcomed and accepted by a large portion of
people in this world, becoming their basic principles of life. The principles
are converted into their daily bodily, vocal and mental activities. They become
an invincible material force to change this world of war and insecurity into a
world of peace and happiness, and thus to convert the era of the twenty-first
century into an era of humanity, an era in which humanistic values will be the
yardstick, the criteria of all values. Happiness or unhappiness of humans will
be the red thread, the dividing line, clearly distinguishing truth from untruth,
victory from defeat, right view from wrong view--an era in which man himself will
become the supreme enlightened judge evaluating all political and social systems.
Humankind will decide which system is best and which most full of vitality, which
will be ultimately outmoded and withdrawn from the historic arena.
The motto
"inwardly-oriented," that is to say, the return, the coming back to
oneself, to one's real self, should not be misinterpreted as a negative, pessimistic,
and unsocial way of life. On the contrary, this is the most realistic guideline,
the most vital and dynamic force for changing society and the world. Buddhism
has also spoken of building a Nirvana in this very world. The whole problem hinges
upon the question: From whence to begin? To begin with society to convert society?
To begin with the world to convert the world? Buddhism is of the view that such
a beginning is not realistic. It would be to put the cart before the animal. Buddhism
is of the opinion that people should begin with themselves, making themselves
thoroughly aware of themselves. One should understand oneself, convert oneself,
purify oneself, and change oneself for the better in a tireless struggle every
hour, every day, and in all aspects of one's life. Only then will society and
the world become healthy, more lovely and more meritorious. If there are no healthy
people, how can we expect healthy social relationships, morally good and lovely?
If the thoughts of peace, happiness and harmony are not imbued deeply into the
inner self of every human being, how do we expect to have a peaceful, happy and
harmonious world?
Please allow me to quote some words of Lord Buddha, very
simple words yet full of wisdom and loving kindness:
Victory brings out hatred,
Defeat
leads to suffering,
To live an undisturbed and happy life,
Leaving behind
both victory and defeat. -- Dhammapada 201
A Buddhist who understands thoroughly
the doctrine of no self does not put himself into antagonistic relationships with
others, nor does he enter into disputes with other people. This explains his balanced
and serene attitude, standing above board, leaving behind all victory and defeat.
The Buddhist considers it of utmost priority to be victorious over greed, anger
and delusion which are still dormant. He/she considers them to be the three most
dangerous enemies because they are enemies from within. Not only do they make
oneself suffer, they also are the source of the unhappiness and suffering of others.
Better
it is to conquer oneself
Than to conquer others,
None can undo the victory
Of
one who is self-mastered
And always acts with self-restraint,
Though one
conquers in battle
A thousand times a thousand men,
Yet the greatest conqueror
is
One who conquers self. -- Dhammapada 104-103
In conclusion, I would
like to offer the following new moral order, formulated from the teachings of
Lord Buddha and applicable to this modern age. Such a moral way of life will minimize
the risk of a nuclear war and usher in an era in which peace, security and harmony
will become the norm. All humane values will be appreciated and respected.
Five
Principles for a New Global Moral Order
1. First, dedication of our life to
the welfare of all sentient beings, and to work for peace, disarmament and international
brotherhood.
2. Second, the living of a frugal, healthy and contented life
so as to devote more time and energy to peace and to the welfare of all living
beings.
3. Third, abstinence from any action which leads to disputes and wars;
performance of any action which leads to peace, harmony and international understanding.
4. Fourth, respect for the life of all sentient beings, for the life of our
planet, and for the purity of our environment!
5. Fifth, peaceful coexistence
and mutual spiritual cooperation.