..续本文上一页oved ones. Although we may not at the moment be able to give the Dharma to our enemies, or to those who do not believe and will not accept it, we may be able to help them later when favorable karmic conditions for presenting the gift have matured.

　　According to the universal Law of Cause and Effect, we reap what we sow, and there is no higher authority who wilfully rewards deeds that are good and punishes those that are evil. It is a similar situation to a person walking up a staircase, who may fall down if he is not careful enough, and thus will be responsible for any painful outcome. According to Buddhism, wholesome deeds naturally produce pleasant results and unwholesome actions naturally produce unpleasant consequences. Those who do not understand the working of this natural Law of Cause and Effect may think that the teaching regarding it is mere utilitarianism. In fact, the fundamental criterion in Buddhism for distinguishing wholesome from unwholesome actions, by reasonable means, is the character of their impact upon human relationships. Those actions which are in accord with the law of morality, and which will generate good results, are regarded as wholesome. Those actions that are unreasonable and harmful to ourselves and to others, and which sow seeds for a bitterly fruitful harvest of suffering, are regarded as unwholesome. This is not mere utilitarianism, but is the natural law by which our society necessarily abides. Such natural law can motivate and encourage people to act positively and to promote the life we truly share, honoring the morality which truly serves our common life.

　　Most religions in general lack wisdom, and therefore the love they preach is limited. In Buddhism, wisdom is the core of the teaching, and compassion is the core of the practice. Boundless compassion can only be found amongst those who have attained ultimate wisdom. As the saying in the Sutra,

　　"The heart of Buddha is boundless loving kindness and compassion."

　　Since Mahayana Buddhism emphasizes the characteristics of the Buddha”s land and helping of all sentient beings, these practices of the Dharma cannot be accomplished if one lacks great compassion.

　　Human beings are of differing habitual characteristics. Those who emphasize wisdom tend to be eccentric and usually are not keen to associate with other people. Those who are sentimental tend to be more egocentric. Both of these personality types cannot be regarded as the ideal models for approaching life. In Buddhism, the right purpose for life is grounded upon the unification of wisdom and faith, and upon the union of compassion and wisdom. Faith, wisdom and compassion constitute the three core teachings in Mahayana Buddhism. By cultivating these three components in a balanced way and by following a proper sequence in our practices we may ennoble ourselves and progress from our original state of limited personhood to the final achievement of supreme Buddhahood.

　　Our life span is only a few short decades. We should make good use of our precious time, and seize the opportunity life represents. Making this Dharma our ideal, and our perfect template for living, hence dignify our lives whilst ascending the pinnacle of their potential.

　　[Recorded by Yin Hai] (Translated by Tan Beng Tiong, edited by Ke Rong, proofread by Shi Neng Rong. (5-10-96)

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