Home > LETTERS > World Inter-faith Harmony Week fosters understanding of and appreciation for others World Inter-faith Harmony Week fosters understanding of and appreciation for others THE first week of February is designated ‘World Inter-faith Harmony Week’. During this period, faith-based organisations are encouraged to learn something about the diverse cultures and religious practices of others in an effort to foster greater understanding and appreciation, thereby building a society with love and harmony.For the observances of this week, the Inter-Religious Organisation of Guyana requested organisations to make presentations on the topic: “How does the application of your faith impact positively on society?” To my mind the allotted time was too short for presentations, so I do pray that through your paper I can share my presentation to a wider readership since not many in Guyana are familiar with the teachings of Buddhism. The following is a Buddhist presentation. BODHISATTVA In his famed text: “The Way of the Bodhisattva”, Shantideva states that “All happiness and joy are the consequences of cherishing the well-being of other sentient beings, while all problems, tragedies and disasters are the consequences of self-cherishing attitudes. What further need is there, he asks, to talk about this when we can see the qualities of the Buddha, who cherishes the welfare of other sentient beings, and the fate of ourselves, who are in this current state?” We can easily be convinced of this by comparing the shortcomings of ordinary sentient beings with the enlightened qualities and wisdom of the Buddha. On the basis of this comparison, we are able to see the benefits and merits of the aspiration to cherish the welfare of other sentient beings and the faults and disadvantages of a self-cherishing and self-centred attitude. The Dalai Lama states that, “…since self and others are equal in having the innate desire to be happy and to overcome suffering, why do we seek our own self-interest at the expense of others – even to the extent of being totally oblivious to them?” I think this points to something very true. Like oneself, all other sentient beings are equal in having this wish to be happy and to overcome suffering. Each of us individually is not satisfied with any level of pleasure and happiness, and this is true of all sentient beings. Just as I, as an individual, have the natural right to fulfil this basic aspiration, so do all other sentient beings. It is crucial to recognise this fundamental equality. What then is the difference between self and others? No matter how important and precious each person is, we are only talking about the well-being of one person. No matter how acute their suffering may be, we are still concerned here with the interest of one single person. In contrast, when we speak about the well-being of other sentient beings, this word other refers to limitless, countless sentient beings. In the case of this other, even if we are dealing with slight degrees of suffering, when aggregated, we are talking about the sufferings of an infinite number of beings. Therefore, from the point of view of quantity, the welfare of other sentient beings becomes far more important than that of oneself. Even from the point of view of our own self-interest, if others are happy and satisfied, then we ourselves can also be happy. On the other hand, if others are in a perpetual state of suffering, then we too will suffer from the same fate. The interest of others is intimately linked with our own self-interest; this is very true. Furthermore, based on our own personal experience, we can observe that the more we hold on to a strong sense of self-cherishing our own self-interest-the greater our own emotional and psychological problems. Of course, the pursuit of our own self-interest is very important. However, we need a more realistic approach, that is, not to take self-interest too seriously but spend more time thinking about the well-being of others. Being more altruistic and taking into account the feelings and well-being of others is, in actual fact, a much more healthy approach in pursuing our own interests. If we do that, we will see a marked change, a feeling of relaxation. We will no longer be easily provoked by petty circumstances, thinking that everything is at stake, and acting as if our whole image, identity and existence are being threatened. On the other hand, if we constantly think of our own self interest-totally oblivious to the well-being of others-then even the tiniest circumstances can provoke deep feelings of hurt and disturbance. The truth of this is something we can judge from our own experience. In the long run, generating a good heart will benefit both ourselves and others. In contrast, allowing our minds to remain enslaved by self-centredness will only perpetuate our feelings of dissatisfaction, frustration and unhappiness, both in temporary terms and in the long term. We will waste this wonderful opportunity we have now, of being equipped with this wonderful human faculty of intelligence, which can be utilized for higher purposes. So it is important to be able to weigh these long-term and short-term consequences. What better way to make our human existence meaningful than by meditating on heart of the Buddha – the altruistic aspiration to attain enlightenment (nirvana) for the sake of all sentient beings. WHAT THEN IS NIRVANA According to Master Thich Hhat Hanh, “In Buddhism we speak of Nirvana, which is the cessation of all suffering. The cause of all our suffering comes from our wrong perceptions – our avidy? – our misunderstanding of what is really going on in our lives and our relationships with others. We cannot view reality clearly because our emotions and experiences obstruct our ability to see it. The practice of meditation, the practice of looking deeply, helps us to deal with our wrong perceptions. If, through meditation, we are able to address your wrong perceptions, we can be free from the suffering they inevitably cause.” This is because not only do we have an inaccurate perception of ourselves and others, but others hold misperceptions about themselves and you and me, too. The result is fear, hatred and even violence toward each other. Dealing with wrong perceptions through meditation is the only way to peace. When we begin to remove wrong perceptions we begin to deal with the suffering we all experience. When we meditate deeply we find out that even ideas like being and non-being, birth and death, coming and going are wrong ideas. That is why Nirvana is first of all removal of notions and ideas that serve the basis of misunderstanding and suffering. If you are afraid of death, of nothingness, of non-being, you have wrong perceptions. When you look at a cloud, you are sure the cloud exists, because you can see it. Later on when the cloud becomes the rain, you do not see the cloud anymore, and we say the cloud is not there. You would describe the cloud as non-being. But if you look deeply enough, you can see the cloud exists in the rain. It is impossible for a cloud to die. A cloud can become rain, snow or ice, but a cloud cannot become nothing; because for everything, there is a transformation, there is a continuation. This is as true for human bodies as it is for clouds. You cannot suddenly change from “someone” to “no one”. The notion of nothing-ness cannot apply to reality, whether to a cloud or a human being. The Buddha did not die, the Buddha continued through his Sangha (community) and through his Dharma (teachings). That is why ideas like being born, dying, coming and going, being and non-being can be removed by the practice of looking deeply. When you remove these notions you are free and unafraid. Non-fear is the true foundation of great happiness. So long as fear is in your heart happiness cannot be perfect. That is why Nirvana is not something that you get in the future, but rather something you can achieve here and now through your meditation practice. Nirvana is the capacity to be free of wrong notions and wrong perceptions which results in freedom from suffering. Nirvana can be translated as freedom – freedom from ideas and biases that hides the reality. Meditation practice can give us wisdom and a direct encounter with reality. It can free you from your view of a world that does not correspond with what really is. Written By PANDIT CHRISHNA PERSAUD Buddhist Acharya
Posted on: Thu, 06 Feb 2014 01:49:14 +0000
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