..續本文上一頁rship, and mannerisms, necessitated by the different elements and cultures that Buddhism had been exposed to. Second, there are the differences in emphasis given by each tradition to certain aspects of the teaching. For example, the Theravada tradition is characterized by the stress it places on monastic discipline, while Mahayana Buddhism upholds the Bodhisattva ideal. Some Mahayana traditions also greatly emphasize the importance of vegetarianism. All this may create the impression that Buddhist traditions are in opposition to each other, but such an understanding is not well grounded.

　　As far as the essence and spirit of the teachings are concerned, there are persistent and uniform characteristics among the many Buddhist traditions that are far more significant and enduring than the superficial differences. Despite the outward persity, underneath it lies the eternal unity of all Buddhist denominations, based on the Buddha”s message of wisdom and compassion.

　　Buddhism and material development

　　It is often thought that to lead the life of Dhamma is one thing and to be materially successful is quite another. According to this view, to progress materially one must relentlessly pursue the worldly course without any consideration whatsoever of the Dhamma, and to lead a life of Dhamma one must be ready to renounce the world and retire to a forest or a cave. The image of the Dhamma practitioner never quite seems to fit into a worldly context and he is often viewed as something of an anachronism. This kind of misunderstanding exists not only among the unlettered; even the educated are led to such conclusions. It is an unfortunate misconception based on a lack of knowledge on the Dhamma.

　　To avoid this pitfall, students of the Dhamma should learn to perceive the relationship between the Dhamma and the world. In fact, there is no Dhamma apart from the world, and no world apart from the Dhamma. The dualistic view separating one from the other may lead to confusion and deleterious results, while a correct attitude will lead to true happiness and progress. For instance, if nuclear energy is developed without cultivating a sense of moral responsibility to direct the use of that technology, it is likely that more harm than benefit will result from it. Power and wealth without Dhamma create fear and insecurity. Greed may motivate the acquisition of more wealth, but it will also cause pain and misery, thus rendering the whole process of acquisition meaningless.

　　Those who uphold the dualistic view often perceive the Dhamma as an obstacle to material development and progress. A businessman with such a philosophy will do anything to make more profits for himself and his company; a politician with the same outlook will strive to gain more and more power, through means fair and foul; a teenager with this misconception would go out of his way to pursue carnal pleasure and excitement just to gratify his senses. In all these cases, there is no place for the Dhamma; such people would see practicing the Dhamma as an obstacle to achieving their desired objectives.

　　However, with right understanding, we will see that the Dhamma is truly the basis for real progress, even in material concerns. Perseverance, energy, dedication to work, to name a few, are important qualities that are essential for success even in the pursuit of material ambitions. With kindness and compassion, those ambitions can be transformed from tools for selfish satisfaction to actions which benefit fellow beings in society and bear a lasting testimony of one”s virtue. A politician who practices Dhamma will turn his power and energy and the people”s trust into an instrument for peace, social justice, and further progress, rather than using them for his own selfish gains. A scientist wit…

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