Author: Dr. Dao M. Le

Introduction

I am thankful for the opportunity to participate in the International Buddhist Conference on the United Nations Day of Wesak, and to share some thoughts with you on this auspicious occasion, celebrating the birthday of our Fundamental Original Teacher Shakya Muni Buddha.

On the full moon day of Vesak month (April/May/June), in the year 623 B.C., there was born in the district of Nepal an Indian Shakya Prince named Siddhartha Gotama, who was destined to be the greatest religious teacher in the world. Brought up in the lap of luxury, receiving an education benefiting a prince, he married and has a son.

His contemplative nature and boundless compassion did not permit him to enjoy the fleeting material pleasures of a royal household. He knew no woe, but he felt a deep pity for sorrowing humanity. Amidst comfort and prosperity, he realized the universality of sorrow. The palace, with all its worldly amusements, was no longer a congenial place for the compassionate prince. The time was ripe for him to depart. Realizing the vanity of sensual enjoyments, in his twenty-ninth year, he renounced all worldly pleasures. Donning the simple yellow garb of an ascetic, he wandered forth, alone and penniless, in search of Truth and Peace.

It was an unprecedented historic renunciation since he renounced not in his old age but in the prime of manhood, not in poverty but in plenty. As it was the belief in the ancient days that no deliverance could be gained unless one leads a life of strict asceticism, he strenuously practiced all forms of severe austerities. "Adding vigil after vigil, and penance after penance", he made a superhuman effort for six long years.

His body was reduced to almost a skeleton. The more he tormented his body, the farther his goal receded from him. The painful, unsuccessful austerities that he strenuously practiced proved absolutely futile. He was now fully convinced, through personal experience, of the utter futility of self-mortification that weakened his body and resulted in lassitude of spirit.

Benefiting by this invaluable experience of his, he finally decided to follow an independent course, avoiding the two extremes of self-indulgence and self-mortification. The former retards one's spiritual progress, and the latter weakens one's intellect. The new way which he himself discovered was the Middle Path, Majjhima Patipada, which subsequently became one of the salient characteristics of his teaching.

One happy morning, while he was sitting under the bodhi tree deeply absorbed in meditation, unaided and unguided by any supernatural power and solely relying on his efforts and wisdom, he eradicated all defilements, purified himself, and self-realized things as they truly are, attained Enlightenment (Buddha hood) at the age of 35. He was not born a Buddha, but he became a Buddha by his own striving. As the perfect embodiment of all the virtues he preached, endowed with deep wisdom commensurate with his boundless compassion. He devoted the remainder of his precious life to serve humanity both by example and precept, dominated by no personal motive whatever.

After a very successful ministry of 45 long years, the Buddha, as every other human being, succumbed to the inexorable law of change, and finally passed away in his 80th year, exhorting his disciples to regard his doctrine as their teacher.

The Buddha is like the fresh, full moon that soars across the immense sky. When the river of the mind is truly calm, the moon is reflected perfectly upon the surface of the deep waters. The continuance of the World-Honored One, like the full moon or the orb of the sun, shines with the light of clarity; a halo of wisdom that spreads in every direction, enveloping all with love, compassion, joy, and equanimity.

In the most confused and violent world of our time, the Buddha's teachings are even more essential to guide us in building the understanding and harmony among countries, races and" ideologies.

The inexhaustible virtues of the World-Honored One cannot be adequately praised. We, at this International Conference on the United Nations Day of Vesak, try to learn what we can apply his golden valuable teachings in the world of our time; that is, a globalized interdependent community that are in need of greater tolerance and compassion towards one another.

Buddhism And Globalization

We believe that in the wake of the tsunami and the wars against the terrorist forces, this conference has been placed directly in the face of the modern world and the inevitable interplay of the countries and peoples in the worldly affairs. It is obviously known nowadays that every crisis that occurs or every accomplishment that's achieved in one part of the world will have an impact on other parts of the world; thus, affecting the lives of fellow beings globally! From the political, economic, and military domains to the contexts of religion, culture, lifestyle, and thought process, there are no geographical borders that can confine them! Therefore, the perspective of this globalization could lead us to face a dilemma of two opposing images:

On the one hand, the brighter vision is one in which the rapid advance of new scientific and computer technology allows the worldwide sharing and exchanging of not only knowledge but also of cultural and spiritual values. A brighter one where the door of opportunities is wide open for diverse nations to benefit from the universal attainments that enrich the material and spiritual life of humankind. And a positive one in which humanity will naturally and wisely embrace the concept that all nations and individuals may rely on one another to strengthen their sense of purpose in life and their worldwide responsibility.

On the other hand, the darker image could reign where there is a domination of the strong over the weak; that is, the less developed countries could lose their cultural heritage and traditions in order to adapt to the ever-changing world of materialistic and technologically dominant trend.

From these twofold perspectives, this question arises: "In the framework of its strengths and limitations, how can Buddhism contribute in the making of a better world?"

We would like to contribute a few thoughts:

In the first place, Buddhism is a religion symbolizing universal spiritual values that impact nature, human, and other beings in a harmonious and peaceful way; a religion of environmental protection, of animal kingdom preservation, of all respectful living beings...In essence, Buddhism is actually a symbol of these universal values and ways of life that encompasses and respects all differences, regardless of the individual geographical or religious background. Hence, the teachings and activities of Buddhism all over the world should be recognized in such a way that they become embraced as the leading force in the common quest for unification or globalization of the human differences, without stripping the uniqueness of each individual culture or heritage. What are some of these key spiritual values that make such potential globalization possible? We all are very familiar with them. Key values such as Tolerance, Equality, Wisdom and Compassion. These values, illustrated in the teachings of Buddhism and the Buddhist way of life, have their basic tenets in the Four Noble Truths, the Eight-fold Noble Paths, Doctrine of Impermanence, of Selflessness, etc.. Compassion shows the way to kindness towards all and shows the way to support or understand the differences. This in turn opens the way to Tolerance, which unfetters attachments and allows respect of the other's cultures and creeds. The Noble Wisdom allows the identification of the Truths that liberate man from being enslaved in illusions, in excess greed, in selfish desires, and in unaccountable superstitions and suspicions. The Ethical Lifestyle leads way to balance and equality applying the five precious trainings as an antidote to social, familial, and personal tragedies. In sum, it could be safely said that these universal spiritual values allow man to live in a peaceful world free of violence and war, to be capable of protecting the ecology, and to prevent the economic, political, social turmoils that tend to stem from excessive greed and desire, and lack of clear understanding for all lives.

Moreover, Buddhism is a religion without rigid dogmas. Consequently, Buddhism is able to embrace and adapt to any social changes, to any circumstances, and to any intellectual levels. It can easily stay in harmony with other cultural and moral traditions, without breaking down the cultural fabric of any heritage. The history of the spread of Buddhism has demonstrated that this capability of co-existing in the pluralistic societies is conducive to the accomplishments of Buddhism in India, China, Vietnam, Thailand, Tibet, Japan, Korea, and at present, in Europe and in America. This may serve as a prime example of the all-encompassing nature of the Buddhist teachings; it reflects the fact that each of these nations internalized Buddhism in its everyday life, yet it retains its own characteristic traditions and practices of Buddhism. Henceforth, this reflects the notion that Buddhist values "it does not change, but accords with conditions; it accords with conditions, but does not change ". This notion has a deep meaning in the context of this world replete with upheavals and chaos. It is guiding principle to all of us as Buddhist practitioners in carrying out the long-established teachings of the Buddha, and in making it a lively cultural and spiritual resource of wisdom that can accommodate the changes of the times. In addition, Buddhism offers to the world a pathfinder to avoid dominance and authoritarianism by the strongs and to enrich and embellish the traditions of the weak.

Finally, it should be said that "globalization " is a recent approach and a fresh projection of the human mind as man prepares to enter a new third millennium. Vis-a-vis Buddhism, this idea is not new. Dependent Origination is a major teaching encompassing the peaceful co-existence of the world and of the universe as shown in the following verses:

This exists because that exists
This is produced because that is produced
This is destroyed because that is destroyed
The Buddha, the Great Sramana, always teaches thus

On the basis of this teaching viewed in diverse dimensions, it can be understood that this world as well as this universe is but an immense net in which each thing and all things are closely connected and interdependent. Therefore, a globalized world is only a piecemeal reality of dependent origination that should have been understood and practiced by all beings. In this double cognitive and practical understanding, each human being ought to realize that he or she has the responsibility and duty towards other fellow men and to the entire cosmos.

Whether or not this duty and responsibility is to be achieved, depends on our will in general. In particular, Buddhist practitioner must bring a hands-on participation in our daily lives. Short of it, the decline of Buddhism and the deprivation of the world would be inevitable.

Conclusion

In light of this standpoint, we respectfully suggest the creation of a committee for the practical research and study of the problems plaguing our times and the possible remedial answers. Such a committee could be instituted at this Buddhist University, at the World Buddhist University which is being established in this wonderful Buddhist country of Thailand, or at the United Nations/Non Governmental Organization...

We would like to reiterate our best wishes for the success of this Buddhist International Conference on the United Nations Day of 2628th Wesak. To conclude, on this auspicious Wesak Day, gathered as mindful brothers and sisters of the world, we praise the virtuous actions of the Buddha, and offer this prayer:

May the path of the Buddha grow brighter?
May the Dharma become clearer.
May every country be at peace in the cities and rural areas.
May all follow the way of right practice.
May nature be safe. May people in society be free and equal.
May the refreshing breeze of compassion enter into this world of heat, allowing the sun of wisdom to shine clearly in the cloudy sky, so that the path of liberation is appreciated everywhere and the Dharma rain falls, benefit all species.

May the Sarigha and distinguish guests that are present here practice diligently, showing concern and love for each other as they would for their own family, transforming their consciousness.