..續本文上一頁simple a matter as quenching thirst or hunger, one has to consume drinks or food oneself: is it not curious that one would look to an outside savior to fulfill one”s larger and more profound needs

　　 The problem becomes more complex when the savior has to respond to millions of prayers all at once, many of which are locked in conflicting interests. The Buddha was too honest and straightforward to suggest that anyone other than oneself, even a God (if one does exist), could be of real assistance if one fails to take responsibility for one”s own actions. "You are your own refuge, who else could be your refuge

　　" These are the Buddha”s words, as true and valid today as when they were pronounced by the Master more than 2,500 years ago.

　　Right attitude is possible only in a framework of freedom of thought, another prominent feature of Buddhist philosophy, and freedom of thought is possible only in the context of trust and confidence. The extent that freedom of thought is encouraged by the Buddha is uniquely characteristic of both the religion and its founder: not only did he insist that his disciples examine and reexamine his teachings, but he was willing even to subject himself and his character to their close scrutiny. Only a teacher of the highest impeccability could allow such an investigation.

　　Freedom of thought should therefore be considered an integral ingredient of the Buddhist attitude. This quality is essential in the context of Buddhism, which is known for its scientific approach. Like a good scientist, a Buddhist should constantly examine the Dhamma and experiment with its principles through practical application, by rationalizing and investigating them with an open mind. It is through such a process that faith and conviction, based on wisdom, will grow and become strengthened. To blindly believe, without exercising one”s own reasoning faculties and without attempting at a direct experience, is, according to Buddhism, counterproductive to the development of wisdom.

　　Since freedom of thought occupies an important place in the Buddhist system, this naturally leads to another essential characteristic of the religion. A religious attitude rooted in freedom of thought points to religious tolerance, or tolerance with regard to the views and opinions of others. This explains why Buddhists are usually very tolerant people and why their religion has spread peacefully through the ages.

　　The Dhamma is like a raft, says the Buddha. It is used for crossing the river of pain, suffering, and conflict. Once the crossing has been accomplished, it is not necessary to cling onto the raft or carry it around. With such broad minded attitudes and intellectual maturity, Buddhists can share room on the ”raft” of Dhamma with others, without stubbornly holding on to it and arguing with one another as to the quality and the beauty of different ”rafts.”

　　Buddhism views all phenomena in terms of causal relationship. This means that all phenomena, all occurrences, whether empirically perceivable or otherwise, are subject to the law of cause and effect. Everything is conditioned by causal factors, and all things are themselves conditioning factors for other occurrences. Nothing is absolutely independent, for, according to the Buddhist philosophy, absolute existence is not possible.

　　Based on this principle of causal relationship, it naturally follows that all phenomena are interrelated and interdependent. One single event, trifling and insignificant as it may seem, may in fact be related to thousands of other events, and this relationship may extend, in the final analysis, to all other conceivable phenomena, even though they may seem as remote as the wildest imagination can stretch. Thus, Buddhism perceives all lives, human as well as nonhuman, and all thi…

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