..續本文上一頁trol his desires, speak the truth, and live a sober upright life. He should fulfill all his duties to parents, to immediate family, to friends, and to recluses and brahmans (vv. 331-333).

　　A large number of verses pertaining to this first level are concerned with the resolution of conflict and hostility. From other parts of the Sutta Pitaka we learn that the Buddha was a keen and sensitive observer of the social and political developments that were rapidly transforming the Indian states he visited on his preaching rounds. The violence, hatred, cruelty and sustained enmity that he witnessed have persisted right down to the present, and the Buddha”s answer to this problem is still the only answer that can work. The Buddha tells us that the key to solving the problem of violence and cruelty is the ancient maxim of using oneself as the standard for deciding how to treat others. I myself tremble at violence, wish to live in peace and do not want to die. Thus, putting myself in the place of others, I should recognize that all other beings tremble at violence, that all wish to live and do not want to die. Recognizing this, I should not intimidate others, harm them, or cause them to be harmed in any way (vv. 129-130).

　　The Buddha saw that hatred and enmity continue and spread in a self-expanding cycle: responding to hatred by hatred only breeds more hatred, more enmity, more violence, and feed the whole vicious whirlpool of vengeance and retaliation. The Dhammapada teaches us that the true conquest of hatred is achieved by non-hatred, by forbearance, by love (v. 5). When wronged by others we must be patient and forgiving. We must control our anger as a driver controls a chariot; we must bear angry words as the elephant in battle bears the arrows shot into its hide; when spoken to harshly we must remain silent like a broken bell (vv. 222, 320, 134).

　　According to the Dhammapada, the qualities distinguishing the superior human being (sapurisa) are generosity, truthfulness, patience and compassion. By following these ideals we can live at peace with our own conscience and in harmony with our fellows. The scent of virtue, the Buddha declares, is sweeter than the scent of flowers and perfume; the good man or woman shines from afar like the Himalayan mountains; just as the lotus flower rises up in all its beauty above the muck and mire of the roadside refuse heap, so does the disciple of the Buddha rise up in splendor of wisdom above the masses of ignorant worldlings (vv. 54, 304, 59).

　　2. The Good in Future Lives

　　The basic emphasis in the first level of teaching in the Dhammapada is ethical, a concern which arises from a desire to promote human well-being here and now. However, the teachings pertaining to this level give rise to a profound religious problem, a dilemma that challenges the mature thinker. The problem is as follows: Our moral intuition, our innate sense of moral justice, tells us that there must be some principle of compensation at work in the world whereby goodness meets with happiness and evil meets with suffering. But everyday experience shows us exactly the opposite. We all know of highly virtuous people beset with every kind of hardship and thoroughly bad people who succeed in everything they do. We feel that there must be some correction to this imbalance, some force that will tilt the scales of justice into the balance that seems right, but our daily experience seems to contradict this intuition totally.

　　However, in his teachings the Buddha reveals that there is a force at work which can satisfy our demand for moral justice. This force cannot be seen with the eye of the flesh nor can it be registered by any instruments of measurement, but its working becomes visible to the supernormal vision of sages and saints, while …

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