..续本文上一页d of mudita can grow into a strong plant which will blossom forth and find fruition in many other virtues, as a kind of beneficial "chain reaction": magnanimity, tolerance, generosity (of both heart and purse), friendliness, and compassion. When unselfish joy grows, many noxious weeds in the human heart will die a natural death (or will, at least, shrink): jealousy and envy, ill will in various degrees and manifestations, cold-heartedness, miserliness (also in one”s concern for others), and so forth. Unselfish joy can, indeed, act as a powerful agent in releasing dormant forces of the Good in the human heart.

　　We know very well how envy and jealousy (the chief opponents of unselfish joy) can poison a man”s character as well as the social relationships on many levels of his life. They can paralyze the productivity of society, on governmental, professional, industrial, and commercial levels. Should not, therefore, all effort be made to cultivate their antidote, that is mudita

　　Mudita will also vitalize and ennoble charitable and social work. While compassion (karuna [karu.naa]) is, or should be, the inspiration for it, unselfish joy should be its boon companion. Mudita will prevent compassionate action from being marred by a condescending and patronizing attitude which often repels or hurts the recipient. Also, when active compassion and unselfish joy go together, it will be less likely that works of service turn into dead routine performed indifferently. Indifference, listlessness, boredom (all nuances of the Pali term arati) are said to be the ”distant enemies” of mudita. They can be vanquished by an alliance of compassion and unselfish joy.

　　In him who gives and helps, the joy he finds in such action will enhance the blessings imparted by these wholesome deeds: unselfishness will become more and more natural to him, and such ethical unselfishness will help him towards a better appreciation and the final realization of the Buddha”s central doctrine of No-self (anatta [anattaa]). He will also find it confirmed that he who is joyful in his heart will gain easier the serenity of a concentrated mind. These are, indeed, great blessings which the cultivation of joy with others” happiness can bestow!

　　Nowadays, moral exhortations fall increasingly on deaf ears, whether they are motivated theologically or otherwise. Preaching morals with an admonishing finger is now widely resented and rejected. This fact worries greatly the churches and educators in the West. But there are ample indications that this may, more or less, happen also in the Buddhist countries of the East where ethics is still taught and preached in the old hortatory style and mostly in a rather stereotype and unimaginative way, with little reference to present-day moral and social problems. Hence modern youth will increasingly feel that such "moralizings" are not their concern. In fact within the frame of the Buddhist teachings which do not rely on the authoritarian commandments of God and church, but on man”s innate capacity for self-purification, such conventionalized presentation of ethics which chiefly relies on over-worked scriptural references, must appear quite incongruous and will prove increasingly ineffective for young and old alike. The need for reform in this field is urgent and of vital importance.

　　It was also with this situation in view, that the preceding observations have stressed the fact that a virtue like unselfish and altruistic joy has its natural roots in the human heart and can be of immediate benefit to the inpidual and society. In other words, the approach to a modern presentation of Buddhist ethics should be pragmatic and contemporary, enlivened by a genuine and warm-hearted human concern.

　　In this troubled world of ours, there are plenty of opportunities for thoughts and deeds of compassion; but there seem to be all too few for sharing in others” joy. Hence it is necessary for us to create new opportunities for unselfish joy, by the active practice of loving-kindness (metta [mettaa]) and compassion (karuna), in deeds, words, and meditative thought. Yet, in a world that can never be without disappointments and failures, we must also arm ourselves with the equanimity (upekkha [upekkhaa]) to protect us from discouragement and feelings of frustration, should we encounter difficulties in our efforts to expand the realm of unselfish joy.

　　Note

　　1.Usually rendered by unselfish, sympathetic, or altruistic joy.

《Introduction: Is Unselfish Joy Practicable

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