Five
Principles for A New Global Moral Order
Ven. Thich Minh Chau
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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
- First, dedication of our life to the welfare of all
sentient beings, and to work for peace, disarmament and international
brotherhood.
- 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.
- Third, abstinence from any action which leads to
disputes and wars; performance of any action which leads to peace, harmony
and international understanding.
- Fourth, respect for the life of all sentient beings,
for the life of our planet, and for the purity of our environment!
- Fifth, peaceful coexistence and mutual spiritual cooperation.
Source :
www.buddhismtoday.com