Equality and Peace - final print

1996 Keynote Speech: Equality and Peace By Venerable Master Hsing Yun (The Founder of Fo Guang Shan) 10/1/1996 Distinguished Guests and Members of the Buddha's Light International Association, first, let me welcome all of you to the 5th General Conference of the Buddha's Light International Association held here in this wonderful city. Paris is a symbol of peace and civilization. I am deeply grateful that so many of us have gathered here to take part in this very important convocation. Lasting peace has been the dream of civilizations throughout human history. In this violent and troubled century, which has produced so much war and fear, the dream of forging a lasting peace in the world has grown even more urgent. Our tragedy has been that those of us who are alive today continue to "use war to stop war." War does not stop war; it only brings more violence and pain into the world. There are many problems in the world today: the strong exploit the weak, some people are wealthy while others are poor, the world's races and religions are often at odds with each other, and throughout most of the world, both men and women are not treated equally. These conditions only lead to strife. That is why we say, "Discord arises out of unfair treatment." When people are not treated equally, there will always be complaints and conflict between them. For this reason, we have chosen "equality and peace" as the theme of this conference. I hope that everyone gathered here will take the twin ideals of equality and peace back to their communities with them. Through our concerted efforts, I am

certain that we can succeed in helping all people of the world understand and appreciate the importance of these profound ideals. Let's begin by talking about equality. From ancient times, people have pondered the meaning and importance of equality, but when it comes to actually implementing this ideal in the real world, their efforts have often failed. There are several Buddhist principles that can help us to better understand the deep meaning of equality and how to practice it in daily life. Buddhists often say "All sentient beings and Buddhas are equal," "Essence and form are equal," "Self and others are equal," "Phenomena and principles are equal," and "Being and nonbeing are equal." These basic principles of Buddhism help to elucidate the following four points: Equality among people completely depends on their having mutual respect for one another. Confucius said, "He who respects others will be respected himself, and he who loves others will be loved by them." Equality among people can never be attained through the use of force. When there is full, mutual respect among people, then we will be able to create a world in which equality prevails. Like the former division between East and West Germany and the current division between North and South Korea, and also in the Balkans, as long as weapons and anger are employed to solve these sorts of problems, peace can never be attained. When people are respectful and caring of one another, miracles can happen. In 1989, the Berlin Wall crumbled. Even more importantly, at that time, the invisible walls within people's hearts also gave way. With this wall destroyed, the German people discovered a level of mutual respect and mutual concern that helped them to effect a reunification, which has been largely peaceable and equitable for everyone.

If only the peoples of the Korean peninsula, of the Balkan Peninsula, in Taiwan, in China, in Israel and in the Arab states could rise to that level of mutual respect and selflessness, then how could peace in this world not be far behind? A fundamental Buddhist principal is that we all should respect and treat one another equally. Buddhists are enjoined to respect all nations of the world, all races, social classes, genders, and ages among people. Two thousand five hundred years ago in India, the Buddha said, "When the rivers run into the sea, they all lose their separate names; when the four castes enter into Buddhism, they lose all distinctions among them." Because of this inherent equality in Buddhism, monastics and believers during and after the time of the Buddha were able to unite and carry the teachings of the Buddha to every corner of India. From India, Buddhism has spread easily and quickly throughout the world. Because Buddhists believe in the fundamental equality of all cultures, they are able to respect and adapt readily to the ways of other people. In all of human history, there never has been a war fought over Buddhism. Buddhism teaches very clearly that when there is first respect and a sense of equality among people, there will never be war among them. This is the prescription for peace and progress. People often say, "Perfect equality does not exist in this world." It is true that equality among all worldly occurrences is difficult to establish, yet we can start by strengthening our appreciation and understanding of equality within our hearts A mother teaches her child how to eat by opening her own mouth first and acting as a model to her child. In this way, the milk of human love flows easily between them. A father lets his body be used like a horse by his children. When they ride

on him and play with him, a bond of caring and affection forms solidly between them. Can anyone anywhere find any absolute standard of the great, the insignificant, the superior and the inferior? There is no such standard. If all of us would once and for all abandon our judgmental illusions of human differences, then we would all be able to live together in an atmosphere of peace and equality. After the Buddha became enlightened, his first words were, "All sentient beings have Buddha nature!" Sentient beings have different forms, different abilities, and different conditions because of karmic effects. Beneath these outer differences, however, the essential nature of all sentient beings is the same. This situation reminds me of a story in a sutra: An elephant, a horse, and a rabbit are crossing a river. For the rabbit the river is very deep, for the horse it is somewhat deep, and for the elephant it is not deep at all. The conditions for each of these animals are different, yet the river is the same. It is the same with three birds mentioned in another sutra - an eagle, a pigeon, and a sparrow. The eagle flies very high, the pigeon not so high, and the sparrow not very high at all. The conditions among them are not the same, and yet the sky itself never changes because of them. We should look upon the suffering of others with greatest concern and compassion, and we should embrace the ideals of equality and respect whenever we encounter differences. With this kind of thinking, we will surely succeed in bringing a lasting peace into this world. Equality among people depends on their being able to understand each others' points of view. How are we to establish an enduring concept of equality among people? The Buddha answered this question by telling us to treat others as we would have them treat us and to love others as much as

we love ourselves. The Buddha himself treated others the same as he treated his own son, Rahula. How are we to increase our compassion and caring for others? According to the Buddhist sutras, we need to put ourselves in others' positions and ask ourselves the following: If they were in our situation or if we were in theirs, what would we do? By doing this, we then can treat others with equality. If all of us were to treat one another with equality, this world would surely move closer to lasting peace? Suppose we see someone with a physical disability and assume an attitude of superiority, how can we achieve respect through equality? That could never happen. We must instead imagine that we are the one with the disability; then we could begin to cultivate the compassion needed to overcome any sense of difference between us. When we are able to see social problems as part of ourselves, naturally we will not abandon or ignore them. Instead, we will be able to treat all problems with compassion and equality. When we are truly able to imagine that the conditions of others are our own, and that all of us are truly equal, then a lasting peace will slowly but surely find its way into this world. Devadatta tried to harm the Buddha many times, but the Buddha never considered his attacks to be calamities; instead, the Buddha used them as opportunities to inspire Devadatta to reach higher levels of consciousness and caring. Angulimalika wanted to kill the Buddha, but the Buddha treated him with great compassion and kindness. In the end, Angulimalika was won over to the path of virtue himself. In the Lotus Sutra, there is a story about a burning house. By helping each other, a blind man and a man who could not walk were able to save themselves from the flames. In the

same house, however, there was also a snake that was physically healthy, but since the tail was proud, it would not cooperate with the head. In the end, the snake was burned to death in the fire. Though shapes and sizes are different, the essential nature of all sentient beings is the same. Though our shapes and sizes may be different, if we place ourselves in others' positions and benefit them accordingly, then we can succeed in promoting equality and in helping others as we help ourselves. If we cultivate this thought in a flash, our lives will be greatly changed, because we will treat others with equality and respect at all times. Peace will certainly follow. Equality comes out of causes and conditions. Everything in the universe is a phenomenon created out of mutually interconnected and interdependent causes and conditions. If causes and conditions are not present, nothing exists. For example, a person becomes a person because of the actions and the consciousness of the parents. Once the person is born, he or she depends on the learned people for education, farmers to grow food for sustenance, workers to make everyday goods, and businessmen to sell the goods. Another example is a flower, which needs sunlight, air, water, and earth in order to grow, mature, and blossom. A building requires metal, wood, cement, bricks, and engineers for it to be completed. A manufacturing industry first requires capital, market survey, quality improvement, and promoting before the final product can be sold in the store. Nothing comes into being by itself, and nothing exists by itself or is independent of other things. Our parents raise us because they feel their connection to us; our teachers teach us because they understand our need to have an education; the things we use in our daily lives exist

because someone sees the value of them and then produces them so that we can use them. No one can escape these conditions, and were anyone to try, he or she would find that it is impossible to live without others. We are all mutually interdependent because all things in the universe have come into being only through their interconnectedness, and they continue to exist solely through their interconnectedness. The Buddhist concept of cause and effect and mutual interconnectedness is the truth that explains humankind's place in this universe. For example, when we speak of time, we must conceptualize a past and a present before we can conceptualize a future. When we speak of space, we must conceptualize a north, south, east and west before we can conceptualize a center. When we speak of human life, we must understand that our own existence depends on the existence of other beings. Without them we could not exist. Which came first, the chicken or the egg? Does the fruit on the tree have nothing to do with the seed in the ground? The Buddha said, “This exists and therefore that exists; this was born and therefore that was born; this does not exist and therefore that does not exist; this has been extinguished and therefore that has been extinguished.” The entire system of the universe depends on results arising out of causes; phenomena arise out of principles; being depends on emptiness; forms arise out of conditions; many are produced from one; the Buddha himself arose out of a man. In this same way, we all are dependent on one another for our birth and for our continued existence. In you there is me, and in me there is you. Conditions give birth to things, and conditions extinguish things. All things, in their essence, are equally interdependent. If we can comprehend the conditional interdependence of all things, then we will be

able to understand the equality which underlies all apparent differences. We will be able to find unity among contradictions. In the end, we will be able to find the original form which lies behind all things. All things in the world have differences in form, appearance, energy, and function. If we look deeply into their fundamental nature, however, we will see that they all truly equal and understand the process of cause and effect, which produces forms and appearances. Then we will understand that all of us are inexorably part of this huge process. Once we comprehend this truth, we will see the importance of always planting "good causal seeds" so that we will always reap the "good causal effects" which grow from them. When we create good causes everywhere, nothing is beyond our power, and we constantly benefit from the good effects we have generated. Do not think there is anything anywhere that has no connection to you. Everything does. A blade of grass, a tree, a person, and even a drop of water in the ocean are connected to you. All of them are truly a bounty and a blessing in our lives. Everything is important, and we should be grateful for everything and feel that it is incumbent upon us to repay the world for all the beauty and wonder it offers us. If we can find within us a deep sense of equality with all the things in this world, and if we can truly understand the significance of the seeds we are always planting, then how can peace in this world be far away. The deepest significance of equality lies in the truth that there is no difference between one and many. Most people desire abundance and dislike scarcity. This leads them to be constantly comparing themselves with others and making plans for the acquisition of wealth and power. Being carried

deeper and deeper into delusion by their desires, they create bad karma and much misery for themselves. With so many people like this, suffering, turbulence, and woe in the world will continue. On the other hand, when we look from the Buddhist perspective, we soon realize that one is many, and many are one? The basic nature of everything is entirely complete and fulfilled. All things are created in the same way, and all things partake of the same underlying reality. When a leader from a small country like Luxembourg or Singapore visits a large country like France or the United States, he is treated with the same respect that a leader from a large country would be accorded. When nations want to get along with one another, it does not matter if one nation is large or small or whether it has a large population or not. Each has intrinsic worth. Each is valuable. This is true equality, because there is no difference between one and many. The rain forests in Brazil have largely been protected through the efforts of the United Nations and other organizations. Those forests are part of Brazil, but since they profoundly affect the climate and health of our entire planet, they really are a concern for all of us in the world. In the news, we often hear about large political demonstrations involving thousands of people. Sometimes these demonstrations can become quite heated and emotional, but at the single word of a respected leader, they usually dissipate almost immediately. In contrast, a cruel dictator with thousands of troops on his side can be overthrown if the will of the people is strong. The one cannot be separated from the many, nor the many from the one. The "four little dragons" (Taiwan, Korea, Hong Kong, and Singapore) of Asia are examples of nations with

comparatively small populations and little land. They have stepped fully onto the world stage and received recognition and respect from much larger nations. The seeds of the banyan tree lie in the ground. When properly watered and nourished they will produce thousands of valuable fruits. Taoism says, "The one gives birth to two; two give birth to three; and three give birth to all things." One word, a single event, a single person, and a single book, even a single thought are capable of changing the course of a person's entire life. This is because one may have many contributing factors, and one may also be the cause of many consequences. That is why we cannot simply ignore a small fire. It may quickly rage out of control. Nor can we serenely ignore the needs and hopes of minority groups for they, too, may one day rise up in anger. When the prince is a small child, do not think you can overlook him. One day he will grow up, and at that time, he may have power over you. All these are examples, illustrating that many arise out of one, and that one and many are not different. Real equality must be based on the larger respecting the small, the many respecting the few, the strong respecting the weak, and the rich respecting the poor. A sense of equality towards all things can become a natural habit for all of us if we try. Under the concept of equality, the world will certainly have peace. So far, I've spoken at length about how peace is founded on equality. Now, I want to talk about how equality is founded on peace. In the past, when talking about world peace, some believed in using the balance of power among nations, while others advocated the use of weapons and intimidation to prevent war. This kind of thinking will never lead to a lasting peace in the

world. Only mutual respect among all nations of the world can ever lead to full and lasting peace. Chu-Ko Kiang tried seven times to win over Meng Huo, but never once did he use force in doing so. King Dighiti released King Brahmadatta from prison many times, and in the end, he gave up his throne to avoid war. The Buddha himself once sat in the hot sun to block the way of King Virudhaka's troops who were on their way to war. The Buddha also taught minister Varsakara that those who practice aggression will fail in the end. Today, because of great ideological differences, our world is scarred by the unequal distribution of wealth, separatist movements, terrorism, and vendettas born in times long passed. Iraq invaded Kuwait and caused so much destruction and suffering. There is fighting in Bosnia, Sri Lanka, and the former states of the Soviet Union. How much hatred and anger and how many deaths have these wars generated? In Africa there is terrible strife; a militarized line runs through the heart of Korea; and an evil cloud hangs over the Straits of Taiwan. Should we ignore these dangers? Should we close our eyes and shut away our consciences? Can we stand that there is none of the good but only evil? Can we stand that there is no peace but hatred? We cannot do this. We must try instead to bring the world closer and closer to a lasting peace. Equality and peace are two sides of the same profound truth. True equality is not based simply on appearances or words, nor can it be achieved solely by intimidation, arms control, or nuclear weapon ban measures. To achieve the goal of true peace, we must also emphasize the purification of our hearts and minds, the commonality of our thinking, and the

reassessment of our ideas. How can we establish peace in this world? Compassion will help us to create peace. In Chinese, the word for compassion is tz'u bei. Tz'u means that we give others happiness, and bei means that we give others happiness, and eradicate their suffering. Through her compassion, Kuan-yin Bodhisattva is able to enter the hearts of all who believe in her. She is able to enter their homes, and if we want her to, she will also enter every nation in this world. Even if we are not capable of bestowing wealth and glory on others, we still must make ourselves responsible for helping to eradicate the suffering of others. When King Asoka conquered many small states in India, he caused immense suffering and generated resentment among the people. Only after he changed to a compassionate approach, were the people finally won over and became peaceful. It is only through compassion that we will finally overcome the cruel and violent tendencies of the human heart. During the Northern and Southern dynasties in China (420- 589 CE), Shih-le and Shih-hu were deeply influenced by Venerable Fot'u-ch'eng and accordingly put down their weapons. In the 16th Century, the Spaniard, B. de Las Casas, in order to protect the native peoples in Mexico, persuaded Charles V to stop his plans for invasion. Only a victory through the Dharma is a perfect victory. The greatest force in the world is not to be found in guns and bullets; it is to be found in compassion and patience. Only through compassion and patience can we achieve true victory. With regard to compassion, we need to be compassionate, not only to those with whom we feel a close bond, but also to those with whom we feel no bond at all. We must not only refrain from doing evil but also positively look for

opportunities to do good deeds. We must not talk about compassion for a short time; we must be steadfast in our kindness and continuous in our caring. We must never look for or expect rewards for our goodness, but always selflessly behave with compassion, without any attachment or desire of profit for ourselves. The only way to achieve splendor and peace in the world is through equality and compassion. We must rid ourselves of selfishness and self-grasping to truly promote peace in this world. In Chinese, the word for "I" contains two radicals of which one means spear. The connotation of this is that most of our troubles stem from our own selves. In English, the word for "I" is a single capital letter. The connotation of this is that the self is egotistic! The truth is that because we have such strong senses of self, we always think in terms of our wealth, our opinion, our profit, and our social standing. From this we generate untold suffering and bad karma. When we are locked into our sense of self, we see the whole world through a kind of prejudice. The Warring States and Southern and Northern dynasties in China, the American Civil War, the conflicts in South Africa, and the religious wars in Europe were caused fundamentally by people who grasped too tightly to their sense of self. Lao- Tzu said, "The great calamities of life are caused by a grasping sense of self. " The Buddha said, "Endless troubles result from the self. " If two people live together and both have a strong sense of self, they will not be peaceful for long. If each member of a family always expects everything to go his own way, that family will experience many problems and upsets. If nations and societies all act in the same way, there will never be peace. During the Period of Warring States in China (403-222 BCE), Queen Chao questioned a minister from the state of Ch'i. At

first she asked him about the common people. Then she asked him about the collection of taxes. Lastly, she asked him about the king. The minister of Ch'i was not pleased with the order of her concerns, but the Queen had done it just right! She was not so concerned about herself or the king of Ch'i, but she was first concerned about the common people and their welfare. This is an effective foundation of a nation by the people, of the people, and for the people. The grasping self must learn to expand itself from the little self to the large self and from the selfish self to the selfless self. Near the end of World War II, President Roosevelt asked Master T'ai Hsu, "How can we attain world peace?" Master T'ai Hsu answered "Through compassion and selflessness!" If we want peace, the best way to get it is to eradicate first the selfishness in our hearts. When selfishness is eradicated, and we feel no attachment to things of the world, how can there ever be another war? We must use broad-mindedness and tolerance to promote peace. Broad-mindedness enables us to become tolerant. Through tolerance, we will succeed in being in harmony with others, and thereby achieve peace. If we have a large piece of land, we can construct great buildings. The ocean is broad and deep, beneath its surface it holds immense variety and splendor. If one If one can tolerate an entire nation, then he or she will be able to lead the nation. If we can tolerate the great absolute, which permeates all things, then we will become the kings of the Dharma! The world we live in is only as big as our hearts. Some people say that wars start over bread, and others say that they start over land. The truth is that bread and land are just contingent manifestations of our inner selves. If we can purify our hearts and rid ourselves of selfishness, then we will

be fit to enjoy the endless expanses of the absolute. The great ocean is able to contain all the streams in the world, and because of this, the ocean is large. Space is able to contain all the things in the universe, and because of this it is limitless. Because we can tolerate all things that come in through our senses, we are able to employ them. Because we can tolerate our parents and relatives, we can have a family. If we can succeed in tolerating all the races and religions in the world, then we will have everlasting peace. Today our world is full of disputes and deception because people's capacities to tolerate normal human differences have been shackled by the desire for wealth and fame. We need to take a broader view of time and a wider view of space. We need to use these to enlarge our hearts. We need to learn to appreciate others' points of view, and tolerate those who are different from ourselves. We must increase our sense of community to bring peace into the world. Modern sciences have brought us many advances and benefits, but they also have tempted us with greed and competition due to an emphasis on utilitarianism. People use all kinds of tricks and ploys to get ahead, but they end up bringing suffering onto themselves and chaos into society. We have polluted the world with waste and garbage. We have squandered our resources and destroyed too many forms of life. This wastefulness and thoughtlessness already has engendered a kind of dialectical tension between humans and the rest of the material world. All things in this world are intimately interconnected, and we need to save this world from our own destructive tendencies. We should be very grateful that this world has so many races and nations. These differences help teach us to accept one another, and to form harmonious friendships. There are many

religions in the world, including Christianity, Islam, Buddhism, and Taoism, among others. These various religions provide a home for the human spirit and a resting- place for all types of beliefs. Each part of the world has different resources, different plants, and different animals. Different foods are served in different countries. There are flavors and sentiments for everyone. This world provides us with all that we need in abundance and in immense variety. How can we work together so that all of us can share in this vast gift and live contentedly and peacefully? Red flowers are beautiful, but they need green leaves to enhance their beauty. Our facial features may be attractive, but we need to have healthy bodies to enhance our overall appearance. A grand structure is more impressive when mountains and streams surround it. In today's world we all want peace, but peace, too, must be supported by compassion, by a sense of equality among all of us, and by a strong sense of integration and coexistence. With all these fundamental conditions we can successfully create a peaceful and harmonious world for all of us. If we can overcome our greed and ignorance, we will be able to expand our hearts until they are filled with compassion and caring. Mencius said, "To be happy alone is not as wonderful as to be happy in the company of others." Individual happiness is limited. If we can learn to expand our happiness to include the rest of the world, then we will learn a true and lasting happiness that will abide with us forever. The Six Harmonies advocated by the Buddha can help us in this effort. The Six Harmonies are as follows: ●The Harmony of Views. This means we try to be united in our thoughts and beliefs. We try to have the same understanding of the Dharma, take the Dharma to be the

standard for all our behavior, and abandon egocentric thinking. ●The Harmony of Precepts. This means that we all should obey the law and that no one should have special privileges before it. ●The Harmony of Benefit. Thi s means that wealthy people should actively seek to help those who are experiencing hardship, and that those who are socially powerful should look for opportunities to aid the powerless. ●The Harmony of Intention. This asks us to open our hearts. In our daily lives, all of us should open our hearts and expand our thinking as much as possible. Do not waste time calculating who is getting what and who has more than whom. ●The Harmony of Speech. This reminds us to be very careful with our speech. We need to use our speech to get along with others and not to cause any disagreement. ●The Harmony of the Community. This reminds us to help one another through our actions. We must show respect for one another at all times. Many nations in the world today are actively implementing very productive policies on which a better future can be built. Material aid is being given to third world countries, scientific and industrial skills are being shared around the world, religions are carrying on active dialogues with one another, and policies that protect the environment are being implemented in many countries. Europe has formed the European Economic Community; North America has created NAFTA; Asian nations are cooperating with one another economically. International monetary organizations are advocating greater political and economic cooperation among nations. Private business, too, has begun to realize the importance of doing things that are good for society. In all,

these tendencies are bringing into the world a climate of civilized responsibility and caring that can only be of great benefit to the welfare of everyone. In the long history of humanity, these efforts are just a beginning, we are just starting to step out of our narrow circles of self-interest into the much wider circles of compassion for all living beings. Nonetheless, we must persist in our efforts, and with determination, promote compassion and tolerance through education. We can promote the virtue of mutual respect and thinking of others through cultural developments. In society we should spread the truth of our inherent interconnectedness and interdependency and the truth that many and one are the same. In dealing with others we should give up any lingering sense of self-righteousness, and cooperate with others. Let us learn from the universality of space and the breadth of time to create tolerance and universalism here in this world. If we can do that, we will succeed in making this world a place of equality and tolerance for all to live in peace! Now let us pray that the Buddha's light may shine on us all. I wish all of you be healthy and wellbeing, and I hope this international conference will be a great success for everyone!

平等與和平

國際佛光會第五次世界會員代表大會

時間：一九九六年八月五日

地點：法國巴黎國際會議廳

各位嘉賓、各位會友：

歡迎各位來到崇尚自由民主的巴黎，參加佛光普照的盛會。永久的和平是千古以來，人人夢寐以求的美景，尤其處在這個是非顛倒、戰爭迭起的時代裡，人人自危，大家對和平更是渴望不已。然而，「以戰止戰」的和平主義，經常被人利用，反而製造了更多人為的禍害，導致世界各地的人禍，頻傳不已！今天，舉世紛紜，政治上的以強欺弱，經濟上的貧富不均，宗教、種族的排擠，男女、地域的分歧，這些不能和平解決的問題，莫不是因為彼此不能平等共存所引起，此所謂「不平則鳴」。因此我們在「國際佛光會第五次會員代表大會」的此刻，提出「平等共尊，和平共榮」來作為大會主題，正是希望來自世界各地的與會大眾，都能將平等的觀念、和平的福音帶回去，喚起地球人的覺醒與共識。關於平等的主張，自古有之，但終究未能切中時弊，也無法有效用的解決問題。今日以佛法的「生佛平等」、「性相平等」、「自他平等」、「事理平等」、「空有平等」的原則，僅提出四點意見，來說明對平等的看法：

一、

平等必須要人我共尊

先賢曾說：「敬人者人恆敬之，愛人者人恆愛之。」平等不是用強制的手段逼迫對方就範，而是應該顧及對方的尊嚴，唯有人我共尊，才能達到彼此平等的境地。像東西德過去的隔離、現在南北韓、巴爾幹的分裂，彼此劍拔弩張，一直無法達成和平共處。但到一九九 ○ 年，柏林圍牆倒塌以後，西德對東德的尊重包容，人民心中那道無形的圍牆，隨之冰消瓦解，從此大家在人我平等共尊的理念下，攜手共創美好的未來。南北韓、台海兩岸、以阿之間，如果彼此尊重，人我無間，則和平又哪會遙遙無期？在佛教教義裡，對於不同國家、種族、階級、性別、年齡的人們，也最能賦予尊重、平等對待。二五〇〇年前的印度，佛陀喊出，「四河入海，無復河名；四姓出家，同為釋氏」的主張。正因為佛教擁有「人我共尊」的平等特性，以及心物一體的平等主張，因此在僧信四眾攜手合作之下，佛法得以迅速風行印度，乃至流傳世界，也都能與當地文化相互融和，相互尊重。在歷史上唯有佛教，在流傳的過程中，未曾發生過戰爭流血的衝突。可見人我共尊是平等互惠的基石，也是和平進步的良方。有人說：「世間上沒有完美平等的事情。」誠然，事相上的平等很難達成，但我們可以從心理上建立起平等的觀念。例如：母親餵幼兒吃飯時，自己也張開嘴巴，作勢引導，所以母子之間水乳交融。父親以身當馬，讓小孩騎在背上玩耍，因此父子之間心意相通。世間大小尊卑豈有一定的標準？我們唯有泯除成見，彼此共尊，人我同等，相互接納，才能和平相處，共享安樂。

佛陀當初在證悟真理時，第一句宣言就說：「一切眾生皆有佛性！」眾生由於因果業報的千差萬別，在智愚美醜、貧富貴賤上有所不同，但論及一切眾生的本體自性，並無二致。這就好比三獸渡河，足有深淺，但水無深淺；三鳥飛空，跡有遠近，但空無遠近。我們應該以悲憫的胸懷來看待眾生的苦難，以人我共尊的平等角度來包容彼此的差異，這樣才能促進和平！

二、

平等要彼此立場互易

佛教裡，佛陀開示吾人，如何建設平等觀念？必須要視人如己，一切眾生皆如羅睺羅，必定能愛人如己。經典上也一再提醒我們，如何增長慈悲胸懷？見到別人苦難，要設身處地的為對方設想 —— 假如他是我，或假如我是他，如此立場互易，才能建立自他平等的相處模式。能平等相待，世界怎會不能和平？我們見到一個身體殘缺的人，有「我優，你劣」的心態，怎能達到平等的尊重？要想：如果殘障的是我，此刻我的心情會怎麼樣？立場互易以後，自然心境就會不同。將社會上的醜陋缺失，看成與自己有關，自然不會排斥，也自然會以慈悲胸懷，以平等觀念去對待。所以唯有人我互易，異地互惠的平等方式，才能和平共存。提婆達多一次又一次地想迫害佛，佛不以為迫害，反而認為是逆增上緣；指鬘外道兇殘暴虐，佛陀設身處地的施以慈悲，終能感化他出家修行，利益眾生。佛經有一則譬喻說，瞎子、跛子各有殘缺，卻各展所長地互助合作，所以能一起逃出火窟，倖免亡身之難；反過來看，同為一蛇之身，首、尾之間卻由於互有排斥，

不能相容，最後同歸於盡。眾生與我，名雖有殊，而體性不殊，唯有互易立場，彼此成就，才能發揚平等的真諦，自利利他，這都在我人心念一轉之間，平等現前，尊嚴必見，有何不能息諍，而能導向和平！

三、平等因為是萬法緣生

宇宙萬有，不過是個因緣和合的假相，離開因緣，了無所得。即以我人為例，人之所以為人，是個人業識與父精母血的因緣結合，方能出生，其後生命的延續生存，更需士農工商各個階層提供種種食物資糧；一朵小花，也必須要陽光、空氣、水份、土壤等因緣和合而綻放；一棟房子，也要有鋼筋、木材、水泥、磚瓦、工程師的構思等有形無形的因緣條件才能建設；工商企業則要先籌集資本、市場調查、改良品質、研究促銷，生意才能順利開展。在我們生活境遇中，無處不是因緣：父母生養我們是血親因緣；師長教育我們是學問因緣；農工商賈供養我們生活物品是社會因緣；出門乘坐交通工具是行路因緣；觀賞娛樂節目是視聽因緣 …… 人們若離開因緣，任誰也無法生活下去。也就是說，宇宙人生的一切都是因緣相互成就，相互存在。佛教的因緣果報，正是說明宇宙人生真理的關係。例如：說到時間，必定是先有過去，延續到現在，才有未來的因緣；說到空間，有了東西南北方向，才有中心點；說到人間，有了你我他，人類才能建立共存的生命。先有雞？還是先有蛋？樹上的果子能與地下的種子沒有關係嗎？所以「此有故彼有，此生故彼生；此無故彼無，此滅故彼滅」，萬法緣生的定律，不外是：果從因生，事待理成，有依空立，相由緣現，多從一生，佛由人來成。這說明：人我彼此相依，互生互存，你中有

我，我中有你，緣生緣滅，彼此互為消長。能明白萬法緣生的道理，才能從差別中求取平等，從矛盾中求取統一，進而從中發現「一如」的真相。世間諸法雖有相狀力用上的差別，但究其法性，則是一味平等。懂得因緣法，認識自他存在離不開因緣，則處處種好因，時時結好緣，人生必能有好因緣，凡事無往不利。所以即使是一人一物，一草一木，即使天涯海角的點滴事物，看似與我無關，卻都是我們生活上的恩惠，人生中重要的助緣，我們也要心懷感激，時思報答。人人能平等對待萬物，廣結善緣，則世界焉有不能和平之理？

四、

平等真義乃一多不異

一般人喜多厭少，以致比較、計較，起惑造業，這個世間也因而紛擾不斷。其實在佛教看來，一就是多，多就是一；一多不異，性相圓融。因為萬法一如，同體共生。隨舉一法，都與全體有密不可分的關係。例如：小國盧森堡或新加坡的總統到歐美訪問，大國如美、法總統，也一樣要親臨機場迎接，以表尊重。因為不管國家大小，人民多寡，在一個同盟之下，價值是一樣的，此即是「一多不異」的平等真義。南美的巴西，擁有一片廣大森林資源，具有調節地球上氣溫的作用，聯合國曾明文規定，要巴西保護這片森林，不得任意砍伐。這雖只是在巴西國內的一個定點，但卻可以影響到整個人類的環保存亡。我們常看到世界各地有著幾十萬人或幾百萬人的示威遊行，過程都非常激烈，但只要為首的領導人，登高一呼，立即可以解散；一個獨裁暴君，萬千群眾亦可將他推翻，可見其中一多的關係並沒有分別。

不管人口多少、土地大小、語言種類、經濟懸殊，並不會影響其在國際上的地位，就像亞洲四小龍，就是一例。一棵尼拘陀樹的種子埋在土裡，經過灌溉施肥，可以結出萬千果實；道家也說：「道生一，一生二，二能生三，三生萬物。」一句話、一件事、一個人、一本書，甚至一個念頭，都可以決定一個人或一個國家的命運，因為「一」具有眾多的背景，因為「一」可能是眾多的起因。所以我們不要因星星之火而輕忽，因為它可以燎原；不因少數民族而輕忽，因為可能引起難以想像的族群問題；不因王子幼小而輕視，因為他日總有統理群眾的可能。這些都是多從一生，一多不異的例子。平等要能以大尊重小，以多尊重少，以強尊重弱，以有尊重無，以上尊重下。平等是當然的習慣觀念，世界在平等的觀念之下，必定能獲致和平。上面論及「平等共尊」，才能導向和平。下面要談到唯有「和平共榮」，才有平等共尊可言！過去世界對和平的主張，有的認為以權利來促進平衡，有的主張以武力嚇阻戰爭，這種以力止戰，以戰止戰的方法，永遠不能達到和平，只有共尊共榮才能和平！諸葛孔明七擒孟獲，不以威力折人；長壽王多次釋放梵豫王，甚至讓位來免除戰爭；佛陀曾在炎陽之下盤坐擋道，令琉璃王兵馬主動休戰，教示雨舍大臣侵略戰爭者，必然失敗！今日世界，由於意識型態的對立、經濟資源的搶奪、分離運動、恐怖主義、歷史宿怨、我法執著，造成伊拉克和科威特的對立，讓兩個國家妻離子散，家破人亡，母親喪子的淚水流淌成河；波士尼亞、斯里蘭卡、蘇俄聯邦間的內戰，製造了多少死亡和仇恨！非洲部落的相殘

屠殺、朝鮮半島的大戰邊緣、台灣海峽的險惡風雲，都讓舉世滔滔萬億人，處在恐怖、痛苦的泥淖之中。現在的我們，誰能夠昧著良心，把眼耳關閉，任世間沒有光明只有黑暗？沒有善美只有罪惡？沒有和平只有仇恨？所以我們不得不以「平等共尊」呼籲世界要和平共存！平等與和平是一體兩面的真理，真正的平等不是表相上，或齊頭式的平等，真正的和平也不是只用嚇阻、限武、禁核等外在措施所能達成，我們還必須注意心靈的淨化，思想的共識，以及觀念的重新評估。對於如何促進和平？我僅提出下面四點意見：

一、

用慈悲能促進和平

佛教所提倡的慈悲，「慈」能與樂，「悲」能拔苦，觀世音菩薩以慈悲可以走進信徒的心中，走進信者的家庭中，當然也可以走入世界各個國家，就算我們無力給予榮華富貴，但我們也要發願去解除世間人類的痛苦。阿育王登基初期，征服印度諸多小國，導致怨恨不止；後來改以慈悲教化，民心才肯降順，可見得使用慈悲的力量，才能化解兇暴。中國南北朝時代，石勒、石虎因佛圖澄慈悲的感化，而放棄殺戮；十六世紀，西班牙人拉斯卡沙斯（ B. de Las Casas ）為捍衛印第安人的權益而仗義直言，終於阻止查理五世大帝（ Charles V. ）出兵攻打美洲大陸。世間上唯有善法的勝利，才是完美的勝利。世間上最強大的力量，不是槍炮子彈，而是慈悲忍耐的力量，才是真正有長遠影響力的勝利。我們不但要以同體的慈悲來解救眾生，更要用無緣的慈悲為廣大眾生救苦救難；不僅要消極的不做惡事，更要

積極的行善做好事；不要一時口號的慈悲，還要力行務實的慈悲；不要以圖利求償而行慈悲，更要以無相無償而行慈悲。唯有慈悲平等，共榮的和平才能到來。

二、除我執促進和平

華文的「我」，旁邊是個「戈」，暗喻「我」是引起糾紛的最大因素；英文的「我」是個大寫字母，可以見得「我」是多麼的自尊自大！的確，人類往往因為執著於「我」的看法、「我」的財富、「我」的利益、「我」的名位 …… 而煩惱叢生，有了我執，見解就會偏差了。中國歷史上的春秋戰國、南北朝時代的五胡十六國；美國的南北戰爭、南非的種族械鬥、歐洲的新舊宗教戰爭，都是為了「我執」而引起的，所以老子說：「吾所以有大患者，為吾有身。」佛教也強調：「無明煩惱皆為我。」兩個人在一起，各有我執就不能和平；一個家庭若各有我執 —— 如選舉時，每個家庭成員所支持的對象不同，就會造成家庭糾紛；社會國家，人民群眾，若有太強的我執理念，就會無法和平。戰國時代，趙太后問齊使，先問人民、後問賦稅、再問君王。齊使不悅。而趙太后能以民為重的「民本」作風，能不執著自我，才能開創民治、民有、民享的天下為公！執我非無我，而是從小我到大我，從私我到公我！第二次世界大戰末期，美國總統羅斯福問太虛大師：「如何才能和平？」大師回道：「慈悲無我！」所以想要求得和平，正本清源之道，首先要消除心中的我執。四相不除，空華亂墜！我執既去，私欲不存；世間無我，戰爭何起？

三、從寬容促進和平

寬，則能容；容，則能和；和，則能平。土地寬大，容積率建高建大；大海寬廣，水底的世界多彩多姿。一個人心中若能包容一個家，就能成為一家之長；能包容一個國，就能成為一國之王；能心包太虛，就能成為法界之王！心量有多大，擁有的世界也就有多大！世間上的戰爭，有的人說是為了麵包，有的人說是為了土地。其實真正的麵包和土地，指的是內心的世界，能夠征服內心自我一念，才能擁有無限的時空。大海能容納百川，大海才能廣大；虛空能容納萬物，虛空才能無邊。人能包容眼耳鼻舌身等，才能為己所用；包容父母親屬，親屬才能為你所有；包容世界種族、宗教、國家，自然就能和平共處。今日世界所以你爭我奪、爾虞我詐，正是由於人類的度量被名韁利鎖繫縛，以致人心不平、國土不安，所以我們要豎窮三際、橫遍十方的擴大我們的心胸，包容異己，推己及人，兼善天下，才能廣結善緣，涵攝十方，才能從寬容促進和平。

四、共榮體促進和平

隨著科技發達，工商進步，功利主義掛帥，許多人為了在競爭的時代裡求取生存，不惜用盡一切機巧，結果不但自他無法受益，甚至擾亂了社會的祥和。而今日由於人類長久以來濫砍森林，濫墾坡地、濫倒垃圾、濫用能源、濫殺生物，造成「地球反撲」的現象，一場物我之間的戰爭，已在無聲息之中展開了！原來世間的一切，都具有相互依存的密切關係，這正是提倡環保、共存共榮的時代！

我們感謝世間在種族上有黃、白、黑、紅多彩多姿的膚色；感謝有百多個國家可以共同往來，而且建立美好的友誼；感謝世間有：天主教、基督教、伊斯蘭教、佛教等各種不同的宗教，讓眾多不同信仰的人們，各有其精神的依託。世界各地，依其地理環境的特色，都出產不同的金銀銅鐵，都生長不同的花草植物；依個人喜好有酸甜辛辣之味，依個人習慣有麵飯飲食，天地間都供應著我們所需，我們怎能不好好的來共同建立集體創作的共榮觀念？紅花雖好，須要綠葉的配襯；五官雖美，也要四肢的健全；高樓大廈，也需要山水的圍繞。今日要以慈悲心，平等共榮，以除我執；提倡同體共生，必然能帶來和平。一個人若不能征服自己的貪瞋愚痴，就不能擁有慈悲喜捨的胸懷！古人說：「獨樂樂，不如眾樂樂。」個人的福樂有限，唯有化私為公，以眾為我，才能共享安樂。二千五百年前，教主佛陀所標舉的「六和僧團」，便是這種共榮思想的先驅。所謂的「六和」，指的是 —— （一）見和同解：在思想上，建立共識，這就是思想的歸一。（二）戒和同遵：在法制上，人人平等，這就是法制的平等。（三）利和同均：在經濟上，均衡分配，這就是經濟的均衡。（四）意和同悅：在精神上，志同道和，這就是心意的開展。

（五）口和無諍：在言語上，和諧無諍，這就是語言的橋梁。（六）身和同住：在行為上，利益他人，這就是相處的和樂。目前的世界，文明國家紛紛實行：社會安全制度、物質救援第三世界、技術移轉、宗教對話、科技整合、環境保護等措施，並且創設歐洲經濟聯盟、歐洲共同市場、北美自由貿易區、亞太經濟合作、世界貿易協會等多種組織，一面促進經濟合作，一面達成政治共識。而私人企業方面，也逐漸注重社會倫理，改變過去一昧牟利的作風，而以服務完善、創造發明，來增進全民福祉。在人類歷史的長河裡，這些改善，雖然僅僅踏出自我框架的一小步，但只要大家肯持之有恆，在教育上，注重大悲力、寬容心的培養；在文化上，推展人我共尊、立場互易的美德；在社會上，發揮萬法緣生、一多不異的真理；在處事上，消除我執，攜手合作，以期從時間的共榮、空間的共榮，達到人間的共榮，那麼，建立平等社會、達到世界和平，將是指日可待之事！最後祈求佛光加被，祝福大家吉祥如意，大會圓滿成功！

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