..续本文上一页h a heart of Dhamma will endeavor to make sure that his discoveries or inventions enhance well-being and happiness for the world rather than destruction and suffering. A Dhamma practitioner who perceives the unity of the world and the Dhamma will not be content merely to cultivate passive love and compassion, but will ensure that such noble qualities of heart are translated into action that will benefit the world. He does not run away from the world simply to practice Dhamma for its own sake, but will try to make Dhamma grow in the world, and the world in the Dhamma. Thus Dhamma and the world are perceived in a balanced way as the Buddha intended.

　　External progress, according to Buddhism, must therefore be coupled with internal development. In other words, material progress must be accompanied by spiritual development; the practice of Dhamma should be directed toward active service to society. Other than the necessary requisites, we also need moral values, good ethics and a sense of responsibility.

　　Becoming a Buddhist

　　Technically speaking, to take refuge in the Buddha, the Dhamma, and the Sangha constitutes being a Buddhist. This can be done either by making a conscious, non-ceremonial commitment to the Triple Gem, or by going through a ceremony officiated by a Buddhist monk. During the time of the Buddha we hear of people, sometimes as many as hundreds or thousands, who, having been inspired by a discourse from the Buddha, made declarations of faith in the Triple Gem, becoming followers of the Buddha without any special ceremony. In any case, the most important factor is a willingness to practice according to the Buddha”s teachings and to lead the life of a Buddhist. In the Anguttara Nikaya [a part of the Buddhist Pali Canon], the Buddha talks about five qualities of a good Buddhist: confidence and faith in the Triple Gem; being well-trained in moral conduct; faith in kamma (one”s actions), never in superstition; not seeking a ”field of merits” outside the Buddha”s teachings; and paying constant attention to the prosperity of Buddhism.

　　Fundamental to all Buddhists is the observance of the five precepts, which enjoin against killing, stealing, sexual misconduct, falsehood, and intoxicants. Breaking a precept negatively affects the quality of one”s status as a Buddhist. The transgressed precepts may be renewed by making a fresh commitment to the moral practice or by formally renewing one”s commitment to them in the presence of a monk. The precepts are intended to be a course of training in morality and a support for the practice of Dhamma.

　　There are a large number of men and women in the West today who are appreciative of Buddhism, but are not yet ready to call themselves Buddhists. Most of these people are interested in finding a religious alternative and a more meaningful way of life. They discover in Buddhist teachings something that can answer their intellectual curiosity and satisfy their spiritual needs, and so they are willing to practice the religion in their daily life. One such person was Professor Rhys Davids, a renowned British scholar, who openly admitted: "I have examined every one of the great religions of the world, and in none of them have I found anything to surpass the beauty and comprehensiveness of the Four Noble Truths of the Buddha. I am content to shape my life according to them."

　　Of course, Davids was a Buddhist, but there are many Westerners like him who practice the religion without formally identifying themselves with it. They also benefit from the Buddha”s teachings. The Dhamma is universal; it transcends all limitations of time and space. It makes no distinction in terms of sex, nationality, the color of the skin, social status, or belief. It is open to all. Its validity does not depend on names, titles, or professions, neither is it restricted by temporal or spatial conditions.

　　The Dhamma can, therefore, be practiced by all people with sufficient intellectual and spiritual maturity to understand it. However, taking refuge in the Triple Gem and consciously cultivating the identity of being a Buddhist can provide a tremendous moral support, helping to sustain one”s confidence and effort through the ups and downs of the practice and providing a religious inspiration for walking in the steps of the Buddha with stronger faith and commitment.

　　[Taken from Sunthorn Plamintr”s Getting to Know Buddhism (Bangkok: Buddhadhamma Foundation, 1994), pp. 23-39.]

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