Basic Foundation of a Moral Life: Self-interest is in opposition to others.

The essence of Buddhism is that if we can, we should help others; If they can not help, they should minimize their harm. This is the essence of living a moral life.

Every action is derived from one motive. If we harm others, this comes from a motive; And if we help others, it also comes from a motive. So, to support or serve others, we need some motivation. So, we need some concepts. Why do we help and not harm others?

For example, when we are going to hurt someone, we have a certain kind of consciousness and this will stop our actions. This means that we need to have a determination  [to do no harm to others] . A corner of our mind wants to harm someone, but because of a certain state of mind, another part of our mind thinks that this is wrong, is not true. Because we see that it is wrong, then we develop a will and control ourselves. In the face of two choices  [harm or restraint],  we need to have a sense that certain behaviors will have long-lasting consequences. As humans, we have the intelligence to see long-term consequences. When we see them, at a transient level, we can restrain ourselves.

Here, there are two different approaches that we can choose. With the first one, we think in terms of caring for ourselves, then if we can help someone, we will act; If we can not help, we will restrain ourselves  [without causing any harm] . Another approach is to think in terms of caring about others and so, if we can help them, we will help; If not, we will restrain ourselves  [to do no harm to them]. In terms of refraining from harming others, one would think, "If I do this, I will face the negative consequences including the legal consequences" and that is how I handle myself. For this reason, it is self-restraint for reasons of self-interest. Now, when thinking about other people as a reason, one would think, "The other is like me. They do not want suffering; So, we will avoid harming them. "

When we train  [our mind] , we first think of ourselves and think of others in a passionate way. On the other hand, being enthusiastic about something else is more intense. In terms of gender  Pratimoksa Rub  - that pratimoksha world, traditional precepts of the practice in the monastery - foundation primarily thinking about ourselves and so that we avoid harm other. This is because we are aiming for liberation. In the practice of bodhisattva behavior, the main reason for not harming others is the concern for the welfare of others. Perhaps the second thing is to avoid harm and help others on the basis of altruism, there is a connection with the universal responsibility that I often refer to black.

Basic Personality.

In general, humans are social animals. No matter who it is, its survival depends on the entire human community. Because the survival and welfare of each individual depend on society, the need to think of the welfare of others and concern for it comes from our basic nature. If we look at the baboons, for example, the old monkey takes full responsibility for the whole flock. While the others were eating, the old male monkeys were always watching over them. The stronger animal will take care of the herd for the benefit of the animal society.

In prehistoric times, we humans have no education or technology. Basic human society is simple: everyone works and shares with one another. Communists say this is primordial communism: everyone works together and enjoys each other. And finally, education grows and we have a culture. The  [human] mind  becomes more complex and hence, greed grows. That leads to jealousy and hatred, and gradually, they grow stronger.

Today, in the twenty-first century, so much change has taken place  [in human society] . The difference between us has grown -  [differences in]  education, occupation and social context. There is even a difference in age and race - but all of this is not important. At the fundamental level, we are still human and all are the same. This is the level of hundreds of thousands of years ago.

The attitude of the child is like that. They do not care about the social context, religion, race, color or wealth of other children. They play together; They are true friends of each other, until they are friendly with each other. Now assume that adults like us are more intelligent and more advanced than children, but we judge each other's social contexts. We calculate, "If I smile, I get what I want; And if I frown I lose something or not? "

Universal Accountability

The meaning of universal or universal responsibility operates at the human level. We care about others because: "I am a member of their group; My welfare depends on them, no matter what between me and them. "Differences are always present; But this way of thinking can be helpful.

Over the past few centuries, the population of this planet has been around one billion. now more than six billion people. Because the population is so high, a country can not provide all food and resources to its people. So we have a global economy. Thus, with the present state of affairs, the world has shrunk and nations are interdependent. The fact that so. In addition to this, there are environmental problems: the earth is rising temperature. This is a concern for the entire six billion inhabitants of the planet, not just one or two nations. This new reality requires a sense of universal responsibility.

For example, in the old days, Britain only thought of their country and sometimes exploited some other land on earth. They do not pay attention to the concerns or feelings of people in these areas. Yes, that is the past. But things are different now; everything has changed. Today, we have to take care of other countries.

In fact, in fact, imperialists in England did some good. They bring superior education in English to India. India will acknowledge this. Britain also provides technical and railroad systems. That is one of your compensating qualities. When I came to India, some Gandhi people were still alive and they commented on me on Gandhi's nonviolent methods. At the time, I thought that the people of the British Empire were too wicked. But then I found that there was an independent Indian judiciary, freedom of speech, freedom of information and so on. So, as reflected more deeply, I found these things too good.

Today, there is a strong dependence between nations and continents. With this situation, we really need to have global responsibility. Your interest depends on the development and concern of others. So, for your own sake, you have to take care of others. In the field of economics, this has happened. Even when we have different ideas and even when we do not trust each other, we still have to communicate with each other in a globally relevant economy. Therefore, global responsibility based on respect for each other's needs is extremely important.

We need to care about others as brothers and sisters and have a sense of closeness. This has nothing to do with religion. We really need this. To a certain extent, we have the concept of "us and them" - of course we can say so - but the whole world needs to regard itself as part of "us." The concern of our neighbors is our own concern.

Greatness

An individual who has a moral life means not harming anyone and, if possible, helping others. [To do this,]  if we take the welfare of others as a moral foundation for ourselves - this will become a wider moral field. Our lifestyle must take into account these factors.

The big gap between rich and poor still exists, even in the United States. If we look at the United States, the richest country, there are still holes in poverty. Once I went to Washington DC in the United States, the capital of the richest country, I saw many poor neighborhoods there. The basic needs of people living in these areas have not been fully met. [Similarly,]  at a global level, the industrial industry in the north grows stronger and fresher than  [all other regions of the planet]The while many countries in the southern hemisphere are facing a famine. This is not only morally wrong, but also the source of great problems. Therefore, some rich countries must look back and look at their way of life; They should feel content with what they have.

Once in Japan, fifteen years ago, I told the Japanese that your deduction is that your economy must grow and that material progress must occur every year is a mistake. big mistake One day, you may find your economy narrower. You must be mentally prepared so that when this happens, it will not become a disaster in your mind. A few years later, this situation really happened in Japan.

The lifestyle of some people is extravagant. No theft, no exploitation, and no fraud, they have a lot of money. From the point of view of self-interest, nothing is wrong, as long as their means of income are not contrary to morality. However, from the perspective of caring for others, although there is nothing wrong with them; But morally, this is not a good thing when other people face starvation. If everyone has the same luxury lifestyle, But until this happens, the better way to live is to  feel more  content with what you have. As I have seen in Japan, the United States and the richer societies, the necessity in these countries is a bit of a lifestyle change.

In many countries, a family has two, sometimes three cars. Imagine India and China, which have a combined population of over two billion. If two billion people demand two billion cars or more, this will be very difficult. We will have a huge problem and difficulty in fuel, natural and physical resources, and so on. This will be very complex.

Environmental Concerns

Another aspect of ethical life is the concern for the environment, such as the use of water. My contribution may have been silly, but over the years I have never bathed in a bath, but showered in the shower. A bathtub needs a lot of water. Maybe I'm silly, because I bathe twice a day, so the amount of water I use is the same. Anyway, about the electric light, for example, I always turn off the lights when I get out of the room. So, I have a small contribution to the ecology. So a moral life stems from a sense of universal responsibility.

How to Help Others

There are many ways to help others, most depending on the situation. When I was young, seven or eight years old, when I was studying, my teacher Ling Rinpoche always kept a whip. At that time, my step brother and I studied together. It is true that there are two whips, a yellow whip, for the holy master. If you use the holy tree, I do not think there is any holy pain. This seems like a rigid approach, but it's very effective.

After all, a beneficial or harmful action depends on the motive. Out of sincere attention to the long-term welfare of others, methods are sometimes harsh, sometimes mild. Sometimes even a small lie can help. For example, you know that a close friend, father or mother of a friend in another country may be seriously ill or going to die, but you know that if you tell a friend that their parent is going to dead, they will be very confused and nervous and may faint. So you say, "They're okay." If you do not want one of the hundred per cent to confuse one another, then in this case, if you look at the point of concern for yourself, a lie Contrary to the doctrine, but from the point of view of the other, it may be the most appropriate.

Methods of Violence Against Non-Violence.

Then how to help others in the most effective way? This is not easy. We need wisdom, need a clear sense of circumstance and flexibility to use different methods, depending on the circumstances. Most important is our motivation: we need to have sincere concern for others.

For example, a violent or nonviolent way depends on motives. Although a harmless lie itself is violent, but based on motives, it can be a means of helping others. Therefore, in that view, it is a nonviolent method. In contrast, because we want to take advantage of others, we give them a gift. On the surface, this is nonviolence; But after all, our motivation is to deceive the other and use them, which is a form of violence. Then violent or nonviolent depending on the motives. All human behavior is based on motivation. It also depends on the goal, but if our goal is to achieve our goal and our motivation is anger, then this is a difficult thing. So, in a nutshell, motivation is the most important thing.

Interreligious Religion.

From our discussion today, the most important thing you should take and take home is to try to develop a peaceful heart. This is what we must think and bear in our hearts. In addition, if there are some of the masses by religion and believers, one of the things I emphasize is always to keep religious harmony. I think all major religions, probably not to mention small religions worship the sun or the moon, because they do not have many philosophies, but most major religions have some philosophy or theology, And because these religions rely on a certain philosophy, it has been preserved for thousands of years. However, no matter how different the philosophies are, all religions consider the highest level of cultivation to be the practice of loving kindness and compassion.

With compassion, forgiveness will automatically arise, and then tolerance and satisfaction will also arise. With these three factors, we will be satisfied. This is common to all religions. These are also important to extend the basic human values ​​we have mentioned. So, for all this, all our religions are useful, because they encourage the basics of happiness, by guiding people to live a moral life. Since all religions bear the same message, they all have the same potential to help humanity.

At different times and places, different doctrines were born. This is essential. Different times, places and lifestyles occur due to differences in the environment and therefore, differences in religion begin to develop. Some religious ideas are suitable for different times, so they  were received by humans at that time . Thus, every religion that survives for thousands of years has its own traditions. We need these rich traditions, because they serve different kinds of people. A religion can not fit and meet the need for all.

At the time of the Buddha, there were many other traditions of Buddhism in India. The Buddha did not intend to convert the entire Indian population into Buddhism. Other religions are good. Occasionally, they have debates with each other. Especially after the Buddha's time, masters have been arguing over the centuries. These debates are very useful, especially in the field of epistemology. A scholar from a certain tradition will scrutinize the philosophy and views of another religion in a rigorous manner, and this leads people to reflect on their religion, the traditions and the way of the debate. they. This will naturally lead to progress. In some cases, perhaps these debates have created a bit of violence and that is unfortunate; But in general, debate is a healthy development.

India is a very good example of tolerance for religion as a tradition, over many centuries, and it is still alive in this country. This is a good model for the whole world.

In the past, people lived in isolation and that was fine, but now we live in a different situation. For example in London - it's almost a multi-religious society. Then tolerance for religions is very important. So, for those who have faith in a religion, harmony and tolerance are very important. When you have the opportunity, please contribute to this field. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.30/10/2017.