[ Pobierz całość w formacie PDF ]
may involve demeaning them with our disdain, offending
them with our pride, or abusing them with our insulting words
and behavior. Whilst the tenacious attachment to the
competitive self endures and the Buddha-potential remains
unclear to us, we may be drawn into this ignorant and
unskilful mode of being, alienating ourselves from others.
Very often we are self-cantered and are inclined to bully
others. This self-intoxicated pride is a distortion caused by an
erroneous view of the ego-concept. Unfortunately, this
overwhelming complex of egotistical ideas has been deeply
ingrained in our hearts all along the chain of rebirths. Our
egos have ensnared us in the endlessly repetitive round of
transmigrations. Ego delusion involves us in successive births
and deaths, making the wide world evolve with afflictions.
Implicit disdain for others may not be very serious, but
sometimes it develops into proud conceit and self-
109
aggrandisement. It makes our self into the seeming master, the
supposedly superior person; one who has either the intention
to make others obey, or one willing to sacrifice the welfare of
others in the pursuit of self-satisfying pleasure. Sometimes our
self-esteem may reach a low ebb. We place a degraded value
upon ourselves but deep in our hearts we refuse to accept that
others are better than us. The effect of this smarting insecurity
is to arouse tension, hatred, jealousy, intrigue and cruelty in
both ourselves and others, thereby making the whole world
our foe. This ego-inspired antagonism is a deeply rooted
tendency.
A number of religious, political or ideological leaders have
fallen into such serious error and come to consider their own
religion or philosophy to the only one that represents the
Truth. The only way to be right and to deserve to exist is to
believe in them, follow them, obey their directions and act
upon their opinions. Those who do not believe in these leaders
and who do not follow them will be looked on as if they are
completely tainted and extremely evil, no matter how good in
actuality they may be. They are guilty of treason and must be
killed. This old way of praising the mean self, and with
narrowed mind feeding its insecurity by cutting down all
others in supposed opposition, ruins both oneself and others.
It should be changed.
If we can accept the idea that all humans are equal, and
that we can all attain Buddhahood, our pride will gradually
dissolve. There will be no disdain for others, nor denial of the
dignity of the disagreeable. A Buddhist ought to be broad-
minded, tolerant, respectful and kind towards others. A real
Buddhist will not consider other religions or tenets of thought
as nonsense and of no value. Even if they are imperfect,
110
erroneous, or misleading, it is possible that they may carry
some semblance of truth and may act as qualified points of
reference for us. Regardless of whether a person opposes
Buddhism, has unorthodox beliefs, or does not believe in
anything at all, that persons shortcomings should not be taken
for granted. Nor should it be assumed that he is a completely
bad person. Such a person may have a sublime personality,
good behavior and excellent habits that serve society s needs
well. Even if he is indeed evil, he will not be completely
without a kind thought or behavior worthy of praise.
Believing that all human beings will eventually and
inevitably attain Buddhahood, our mind will naturally become
tranquil and we will be more generous in our dealings with
others. We will understand that our future is determined by
our own behavior. Good or evil behavior will lead us to
progress or to degenerate, to suffer or to enjoy. If we are evil
we will bring suffering to ourselves and to others. Believing in
Buddhism gives us the confidence to walk a righteous path
and to enter into a loftier and more accomplished situation.
Buddha-dharma teaches us not to hate and not to be
destructive with our thoughts, words or actions. Buddhism
teaches us to establish a sublime and virtuous ideal, to be firm
with ourselves, and to practice self-improvement. It teaches us
to do good deeds for the benefit of others and to have
patience. It also encourages us to be sympathetic towards the
wicked. Do not despise those in error but endeavour to assist
their sublimation of that error. Gradually exert your benign
influence upon them so that the salutary inclination towards
virtuous fulfilment may grow in their minds.
111
Appreciating the verity and sheer beauty of this ideal
enables us to understand why the Buddha wanted us not to
slight the unlearned and not to slight those who offend us.
Everybody can attain Buddhahood. Those who are ignorant
and confused may learn and gradually become more and more
learned and virtuous. Those who commit offences against the
precepts and rules may confess and gradually accomplish
more skilful moral behaviour. With such ideas in mind we can
have sincere friendships with other people, and not just take
advantage of them. We should sow true kindness containing
no seed of war. Consider yourselves to be equal to others.
Never consider yourself superior.
With dedication towards these ideas we can increase our
compassion for others and strengthen our determination to
save all. We can cultivate our wisdom towards non-self (viz.
anatta the Buddha s teaching concerning the unreality of
ego) and help Buddhahood ripen within us by practicing the
perfections of the Bodhisattva. If we can extend this ideal and
practice it well we will enter a period of mutual
understanding, mutual trust, mutual help and enjoyment of
great peace and happiness together.
Bodhisattva Sadaparibhuta used to say, I would never
slight you, you shall all be Buddhas. This is a saying of
everlasting and perfect truth. With this saying I began and
with this saying I shall end. This is a special offering to all of
you today.
Translated by Chai Gao Mao, edited by Mick Kiddle,
proofread by Neng Rong.(20-6-1995)
112
The Position of the Chinese Tripitaka
in World Buddhism
The main objective of the World Buddhist Fellowship is to
link the various schools of Buddhism, coming as they do from
all over the world. This communion can be accomplished by
harmonious co-operation on the basis of spiritual sharing. As a
global community we can then actualize the inspiring ideals of
world enlightenment and salvation through the encouragement
[ Pobierz całość w formacie PDF ]