16 | Conclusion

IN THE PAST, due to lack of knowledge, people had the impression that the Pāli and Sanskrit traditions were completely different and separate. That is a mistake. The Pāli tradition is the foundation of the Buddhadharma, and the practice of vinaya is essential for the existence of the Buddha’s teaching. The Buddha himself shaved his head and became a monk, training in ethical conduct. He then did six years of meditation—training in concentration—followed by meditation under the bodhi tree—training in wisdom. Through that, he attained full awakening. So the Buddha’s life illustrates the three higher trainings. As his followers, we must follow his example and practice these.

The Prajñāpāramitā sūtras found in the Sanskrit tradition elaborated on core Buddhist teachings practiced by all Buddhists. In these sutras, the Buddha extensively explained the possibility of completely eliminating ignorance from our mind and gave a comprehensive explanation of true cessation and true paths. He also elaborated on the bodhisattva path.

In the past there has been some distance between followers of the Pāli and Sanskrit traditions. This benefits nobody. We must come together and exchange. For example, we can learn from each other’s prātimokṣa. We must have more regular meetings: not just ceremonial meetings, but serious ones with genuine exchange. Thoughtful discussion to learn about each other’s tradition is essential.

I am Buddhist, but on a deeper level I am a human being, one of the seven billion on this planet. Human beings are social animals, so each individual’s future depends on the rest of humanity. So, even for my own interest, I have to think seriously about all of humanity. Each one of us wants a happy life and does not want suffering, and each one has the right to attain that. There is no difference between people of different religious faiths or between religious and secular people in this regard. No matter our background—rich or poor, educated or uneducated, high social status or low—on this level we are all the same. Many of the problems humanity faces come from emphasizing these superficial differences among us.

The Buddha’s teachings are now 2,600 years old and are still relevant to today’s world. Even some top scientists are eager to learn Buddhist methods to tackle destructive emotions. But while the Buddha’s teachings are wonderful, there are signs that the quality of our lamas, tulkus, and teachers is degenerating. If spiritual teachers and leaders do not lead a disciplined life, how can they teach other people? In order to show others the right path, we must follow it ourselves. We Buddhists—no matter what tradition we practice or how many titles we have—must be genuine followers of the Buddha. Changing our dress is not sufficient. Even a puppet can wear monastic robes! Real change must occur in our own hearts and minds. To become a genuine Buddhist follower or a true Buddhist monastic, we must seriously practice self-discipline.

The Buddha taught us the path to nirvāṇa, but whether we attain it is up to us. The Buddha cannot lead us to awakening by giving blessings. We are our own masters, and everything depends on our own actions. Whether an action is constructive or destructive depends on our motivation. By teaching us how to correct our motivation, the Buddhadharma makes a significant contribution to inner peace.

All major world religions have the potential to build inner peace and, through that, to create a better world. But one unique quality about Buddhism, Jainism, and part of the Sāṃkhya tradition is the emphasis on individual responsibility. We believe in the law of causality. If we engage in ethical actions, happy results will come. If we act harmfully, unpleasant events will occur. Because the law of causality is a natural law, no one else can save us from experiencing the results of our harmful actions, not even the Buddha.

Religious people sometimes act hypocritically, praying for all sentient beings but ignoring some beings’ rights and exploiting others. We may have religious images and books in our homes, but our actions are corrupt. No great spiritual teacher tells us, “Exploit others as much as you can. Then I will bless you.”

If you accept a higher being such as Buddha, Christ, Krishna, or Mohammed, you should be an honest and truthful person. In that way you will gain more self-confidence, thinking, “I have nothing to hide. I can say what I feel, and my actions are transparent.” Others will trust you. So if you care about yourself, honesty and truthfulness are important sources of inner strength and self-confidence. Some people speak very nicely and smile a lot, but their motivation is something different. How can others trust or respect them?

Berkeley Buddhist Monastery

WESTERN NUNS FROM MANY BUDDHIST TRADITIONS AT THE NINETEENTH ANNUAL WESTERN BUDDHIST MONASTIC GATHERING, USA

We must be serious. As a Buddhist monk I always observe my mind. When I wake up every morning, I remember the Buddha and recite some of his teachings. Then I set my motivation, “As a student of the Buddhadharma, today I will live with honesty, truthfulness, compassion, peacefulness, and nonviolence.” Whenever I have time, I study, think about, and meditate on the sūtras and commentaries. As a result of immersing my mind in these books, I have developed full conviction that the practice of the three higher trainings is indispensable.

We Buddhists have a responsibility to serve humanity. The very motivation for Gautama Buddha’s awakening was to benefit sentient beings. His entire life and doctrine were meant for the welfare of all sentient beings. However, sometimes it seems that we think, “Let the Buddha work hard; we’ll have a luxurious life.” How can we think that? If we are Buddhists, we must follow the Buddha’s own example: he lived simply and was content with what he received. My sincere hope for our Buddhist brothers and sisters is that when we talk about Buddhadharma and say, “Propagate the Buddha’s teachings,” we ourselves first propagate the Dharma in our own hearts. That is essential.

Human intelligence has advanced scientific knowledge and technology, bringing both benefit and increased powers of destruction. Creating a happier world ultimately depends on individuals’ motivations. Individuals living together with other individuals form communities and nations, and leaders arise from these. When individuals create inner peace in their own hearts, communities and eventually the world will become peaceful. This is the only way.