佛教是和平的宗教，释迦牟尼佛是和平的倡导者，菩萨堪称和平使者。

  有一类菩萨，通过“自觉觉他”、“自利利他”，修成菩萨，修成佛果。有一类菩萨，从他方世界来到我们这个世界，自觉觉他，自利利他，救度一切众生过上究竟的觉悟、幸福、和平的生活，成就佛道，并以构建人间净土为目的。人间净土就是和平幸福的世界。

  成为菩萨，这是佛教徒成佛的必经之路。成佛，这是佛教徒的终极目的。

  菩萨不是神，他是佛教“十法界”之一，是修行成就的一种果位名称，其品位仅次于佛，可见其道德崇高。假如，你此时也能自觉觉他、自利利他，那此刻的你也可以称作菩萨。菩萨就在你我身旁。

  梵语菩提萨埵，简称菩萨，中文的意思是“觉有情”，就是觉悟的人和能够觉悟他人的人。觉悟有两层意思，一是“自觉”，二是“觉他”，合称自觉觉他。自觉觉他的过程，也就是自利利他的过程，是故菩萨的另一层意思就是自利利他。

  自觉觉他有三层含义。一、自觉，指觉悟到人无我；觉他，指觉悟到万事万物诸法无我。二、自觉，说菩萨断除了贪婪、瞋恨、愚痴、傲慢、猜疑、欺诈等见思烦恼，自我觉醒。觉他，说菩萨如实觉悟物质世界，断除了尘沙烦恼。三、自觉，谓菩萨出离了六道轮回，证得幸福和平的涅槃；觉他，指菩萨帮助众生觉悟人法无我，断除见思烦恼尘沙烦恼，出离六道轮回，证得幸福和平的涅槃。

  众生烦恼迷惑，执身为我，轮回生死，谓不自觉。杀生、偷盗、邪淫等是最大的愚痴不自觉。声闻缘觉，虽已自觉，但没能体悟诸法无我、断除尘沙烦恼、发菩提心利益众生，谓不“觉他”。

  倡导智慧、觉悟、繁荣、安全、友谊、幸福、正义、不杀生、和平等正面理念的——这都是自觉觉他、自利利他的思想范畴，追求和践行智慧、觉悟、不杀生、和平等正面理念的——这都是自觉觉他、自利利他的菩萨行为。

  自觉，众生心性的觉醒。从和平的角度讲，自觉就是无贪欲、无瞋恨、无暴力和无伤害，证悟了慈悲及和平的觉性，并将慈悲和和平的这种心行， 觉悟利益众生，使众生也同样证悟慈悲及和平的心性。自觉觉他，自利利他，世界和平。

  我们每个人都有思想，菩萨也有思想，菩萨的思想由“慈悲喜舍” 组成。

  《涅槃经·梵行品》中诠释：“为诸众生，除无利益，是名大慈； 欲与众生，无量利益，是名大悲；于诸众生，心生欢喜，是名大喜；自舍己乐，施与他人，是名大舍。”解除众生痛苦，是慈；解除一切众生痛苦，是大慈。给予众生利益，是悲；给予一切众生无量利益，是大悲。见闻众生心生欢喜，是喜；见闻一切众生心生欢喜，是大喜。布施自己的快乐给他人，是舍；布施自己的一切快乐给予一切众生，是大舍。

  慈悲喜舍，又称为菩萨的四无量心。菩萨将慈悲喜舍思想无限扩大， 广大到尽虚空遍法界无边际，不分族群、宗教、国家，乃至不分物种， 平等利益一切时一切处的一切众生。

  “慈悲喜舍”四无量心的根本是“悲心”，或谓“慈心”。《网明菩萨经》说到：“大悲是一切诸佛菩萨功德之根本。”

  《心地观经》卷七中这样说：“一切菩萨复有四愿，成就有情住持三宝，经大劫海终不退转。云何为四？一者誓度一切众生，二者誓断一切烦恼，三者誓学一切法门，四者誓证一切佛果。”

  菩萨四愿，就是我们常常跪在佛前宣誓的“众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成”四宏誓愿。成为一名正式的佛教徒时，我们就向佛宣誓四大宏愿。此后，在学修佛法的道路上，又必须常常重复宣誓四宏愿，常常确认表达，产生力量。

  众生，包括动物、高等生物，从菩萨的角度讲也包括植物、山河，乃至物品的无情众生。对于植物、物品，菩萨深深爱护不敢浪费不可破坏。对于动物，菩萨不敢轻视和伤害，要“度”众生过上和平幸福的日子。菩萨认为，暴力、伤害、愚昧、烦恼、生死等负面的为此岸，幸福、和平、智慧、清净、涅槃等正面的称彼岸。菩萨发誓要帮助众生渡过此岸，渡过暴力、伤害、愚昧、烦恼、生死的河流，来到彼岸，这叫“度”。

  《入阿毗达摩论》中指出：“烦乱逼恼，身心相续，故名烦恼。”烦恼有贪婪、瞋恨、愚痴、傲慢、猜疑，乃至嫉妒等等，这些烦恼，扰乱众生身心，能使众生造作杀生等恶业，制作纷争纠结，从而生死轮回，轮回不息，不得成佛。学佛人，誓断一切烦恼。

  法门，就是各种各样的正向的知识学问。知识丰富这与和平有什么关系？1935年，美国弗兰克·劳巴赫（Frank Laubach）博士提出：贫困、不公正和文盲是世界和平的障碍。法门无量誓愿学，能度文盲，能度贫困和不公正。佛教认为愚痴、无明，是一切烦恼的根本，是一切罪恶之源头，很可怕。

  佛道无上誓愿成，梵语佛陀，简称为佛，意思是“觉者”“智者”，谓觉悟的人、智慧的人。觉悟了人生宇宙真相的人，称为佛。证得究竟觉悟、幸福、自在，没有烦恼痛苦，没有生死轮回，称作佛。佛有无量无数。学佛过程，便是觉悟人生宇宙真相的过程。成佛，就是成为人生宇宙的觉悟者。

  佛觉悟到善恶因果报应、诸法无我、慈悲众生等等，自然不会引发暴力和制造伤害。佛道就是和平之道，佛道就是崇尚和平的无上之道，和平心行是第一觉悟。

  菩萨，不是天天高高在上坐着，让人拜拜的。菩萨是有工作，是要“上班”的，一天到晚非常忙，天天为众生服务而忙，这是菩萨的修行。修行就是工作。

  菩萨目的是成佛，如何成佛？菩萨帮助众生，给众生带来利益，才能成佛。要自觉觉他，觉行圆满，方成正果。要自利利他，利行究竟，始证菩提。

  菩萨利益众生，要作“六度万行”。谓布施、持戒、忍辱、精进、禅定、智慧为六度，又称六波罗蜜，这是菩萨的主要的六项工作。

  美国弗兰克·劳巴赫博士认为：贫困、不公正和文盲是世界和平的障碍。菩萨认为，六度是实现和平的手段，唯有和平才能走向和平。

  布施度悭贪，布施能消除贫穷。布施也叫付出、奉献。没有布施， 不去付出，哪有收获？布施包括财物、知识、体力、微笑、善意等的付出。布施的对象则是不分怨亲、种族、肤色。大家都行布施，不悭贪，没有私心， 自然根除了引发暴力和发动战争的因缘。

  持戒，佛教的戒条很多，最基本的是不杀生、不偷盗、不邪淫、不妄语、不饮酒等五戒。持就是严格遵守。不饮酒包括不吃有害身心健康的食品。不杀生，包括在思想、言语和行为上不伤害众生。无杀生，在第八届诺贝尔和平奖得主世界高峰会议上已获批准，成为无暴力世界宪章中的一个重要理念。

  戒，相当于公司的规章制度、国家的法律宪法。制定公平、公正、完善的社会制度和世界公约，并且大家遵守，菩萨认为这是极为重要的。没有完善的制度，世界和平就只能是理想。

  有了很好的制度，大家彼此还要有忍让、忍耐和承受力，所以，菩萨第三项要做的事就是修忍辱行，用忍辱和忍耐力克服来自自身、众生界、自然界的影响，克服来自制度的约束感。大家彼此都让一让，和平幸福。不忍则没有自由与和平。

  有人认为，忍辱、忍让是很消极。刹车是不是消极？有时刹车是很必要的。该进则进，该停要停，该上班则上班，该休息要休息，有时消极便是积极。菩萨认为，我们对待恶行、不利于众生的事，我们要消极对待；对于断除恶行，我们又要积极对待；对待善行、有利于众生的事， 我们又要积极去做。佛教中的消极积极是这样。有些人只看到佛教中“刹车”的一面，就以为佛教只有“刹车”。看到佛经讲忍辱知足，就认定佛教很消极，这都是误解。

  菩萨知道大家对“忍辱度”会有误解，所以，菩萨的第四项工作就是修精进行。精进就是努力向上、追求进取。我们凡人一味进取进取， 有时也会出事，因此菩萨进取，是精进。精进，有专一、适宜、正确的努力的意思。对众生有益的，菩萨努力进取。无益于众生的，菩萨就不进取了。像暴力伤害杀生的事，菩萨不努力，而且要制止。像慈悲和平的事，菩萨就努力，勇猛精进，无有休息。

  禅定。佛教认为要有外在的和平，必须要有我们内在的和平。我们的内在不和平，我们的外在是不可能和平的。有足够的觉悟，有足够的慈悲喜舍，乃至有足够的知识，当我们面对逆境或者压力时，我们可以保持平静与和平。菩萨通过修习六度法门，以训练心的平静和众生界的和平。禅修，更是一种有效的管理心行的技术，它能够让浮躁的心趋向平静。人们通过禅修，可以控管和消除暴躁、冲动和暴力。

  智慧，是佛教对世界的如实认知。智慧如眼目，可见佛教对智慧的重视。在阿含经论中，了知无常、无我，是谓智慧。在中观经典中，把握缘起性空的正见，此为智慧。当我们建立正见并加以运用，我们的不良观念、不良行为，乃至人生观世界观都会得到改变。愚痴是和平的最大障碍，智慧恰是度愚痴。

  菩萨要利益一切众生，要度尽一切众生成佛，菩萨才成佛。有菩萨为成佛度众生，有菩萨为度众生后成佛，有菩萨哪里有需要到哪里去，有菩萨哪里最艰难而到哪里，比如地藏菩萨就选择到地狱去：“地狱不空，誓不成佛；众生度尽，方证菩提。”

  《普贤行愿品》中生动形象地谈到：一切众生是树根，诸佛菩萨是花果，菩萨以大悲水饶益众生，则能成就诸佛菩萨的花果。故说：“若无众生，一切菩萨终不能成无上正觉。”无上正觉，就是佛。菩萨与成佛、与众生是这个关系。人们之间的良好关系越来越紧密，越有利于和平，比如国家之间的经济政治关系等。菩萨是这方面的先行者。

  菩萨利益众生，完全是主动的、义务的，没有条件的，且没有分别的，佛经常用“无缘大慈，同体大悲”八字来讲述。无缘，是说没有条件，没有亲疏、种族、肤色的关系。同体，是说你我一体的关系，如《维摩诘经》说：“众生病，则菩萨病。众生病愈，菩萨亦愈。”众生的事就是菩萨的事。

  佛教中菩萨很多，最知名的有五大菩萨。一曰弥勒菩萨，以“大慈”为特点利益众生。二曰观音菩萨，以“大悲”为特征利益众生。三曰文殊菩萨，以“大智”为特性利益众生。四曰地藏菩萨，以“大愿”为特色利益众生。五曰普贤菩萨，以“大行”为特出利益众生。众生幸福是菩萨心愿。

  诸佛菩萨是和平的楷模，历代祖师、大德法师、众信居士是和平的坚定追随者。念菩萨拜菩萨，就是要做菩萨。

  菩萨追求和平反对战争的事迹很多, 下面我们举三例, 来看看菩萨们在这方面的修行。

  第一则，一切众生互为父母。一日“佛住王舍城耆闍崛山中”，与弥勒菩萨、观自在菩萨、得大势菩萨、地藏菩萨等菩萨罗汉在一起。尔时， 佛演说《心地观经》。佛告诉弥勒菩萨们：“善男子，众生恩者，即无始来， 一切众生，轮转五道，经百千劫，于多生中，互为父母。以互为父母故， 一切男子即是慈父，一切女人即是悲母。昔生生中，有大恩故，犹如现在父母之恩等无差别。”

  一切众生互为父母，这是《心地观经》中菩萨追求和平反对战争的立足点。

  第二则，伤害众生受地狱报。记录地藏菩萨事迹的《地藏经》中讲到， 地藏菩萨在过去生中，有一生为名为“光目”的女子，光目得知她的母亲“以杀害、毁骂二业受报”地狱，“受极大苦”，于是“发广大誓愿”，解救“所有地狱及三恶道诸罪苦众生”，“尽成佛竟，我然后方成正等正觉。”后来， 她的母亲得救。故事揭示杀害毁骂众生堕落地狱受报的情节。

  按佛教因果报应原理，今天你杀他，来生他必杀你，再来生你又杀他， 如是冤冤相报，无休无止，不得成佛。

  第三则，佛祖树下退敌军。《增壹阿含经》卷第二十六记载：古印度憍萨罗国流离王为报耻辱，“集四部兵”往征迦毗罗国，佛陀得知， 便来到流离王军队必经的路边的一棵枯树下，“于中结跏趺坐。是时， 流离王遥见世尊在树下坐，即下车至世尊所，头面礼足，在一面立。尔时， 流离王白世尊言：‘更有好树，枝叶繁茂，尼拘留之等，何故此枯树下坐？’世尊告曰：‘亲族之荫，故胜外人。’”于是流离王退兵。第二次， 流离王又进犯，佛陀又静坐枯树下，又再次成功劝退流离王军队。非暴力抵抗，热爱和平，从佛陀时代就开始了。佛是菩萨的榜样。

  诸佛菩萨塑像慈眉善目等，亦都是在表达和平。由于限于篇幅，这里不述。

  菩萨名称自觉觉他、自利利他，这是人类追求和平的旗帜。菩萨思想慈悲喜舍，这是人类追求和平的向导。菩萨誓言四大宏愿，这是人类追求和平的动力。菩萨行为修六波罗蜜，这是人类迈向和平的道路。菩萨度众生成佛道，这是人类世界和平的涅槃胜景。

  Buddhism being a peaceful religion, Shakyamuni Buddha is an advocate of peace and Bodhisattvas envoys of peace.

  Some Bodhisattvas become Bodhisattvas through “enlightening the self and others,” “benefiting the self and others,”thereby they attain Buddhahood. Other Bodhisattvas who come to us from other worlds also practice for the enlightenment and welfare of the self and others, to the end of helping all living beings lead an ultimately awakened, happy and peaceful life and become Buddhas.In the latter case, Bodhisattvas intend to make our human realm a pure land. A pure land on earth is a peaceful and happy world.

  One needs to be a Bodhisattva first in order to achieve Buddhahood, which is the ultimate goal of a Buddhist.

  A Bodhisattva is not a deity but one of the “ten Dharma realms” professed by Buddhism, a spiritual attainment second only to Buddhahood.

  Needless to say, the name Bodhisattva implies great morality. However, if at this moment you are also enlightening and benefiting yourself and others, then you are a Bodhisattva here and now. Bodhisattvas can be among us.

  The Sanskrit word “Bodhisattva” is translated into Chinese as “pusa,” meaning one who is enlightened and can enlighten others. When “enlightenment” applies to a Bodhisattva, it refers to enlightenment of oneself and others. To enlighten the self and others is a process of benefiting the self and others, which is another meaning of Bodhisattva.

  Enlightenment of the self and others has three meanings. Firstly, self-enlightenment means the realization of non-self; enlightenment of others means realizing that all phenomena are devoid of self-nature. Secondly, self-enlightenment refers to an awakening reached by eliminating the afflictions of greed, hostility, ignorance, pride, suspicion, deception and other erroneous views and thoughts. Enlightenment of others means to see the physical world as it is and eliminate numerous afflictions. Thirdly, self-enlightenment means freedom from cyclic existence in the six realms and the attainment of blissful and peaceful nirvana. Enlightenment of others is helping living beings be awakened to non-self and the lack of substantial nature of phenomena, remove erroneous views and thoughts as well as other numerous afflictions, end cyclic existence and reach the blissful and peaceful nirvana.

  Out of afflictions and confusion, living beings mistake their bodies for their selves. As a result, they migrate in births and deaths. This is not an awakened state. Killing, stealing and sexual misconducts are the biggest follies caused by lack of self-enlightenment. Śrāvakas and pratyekabuddhayānas are enlightened themselves, but cannot enlighten others as they have not comprehended the non-self nature of phenomena, eliminated numerous afflictions and brought forth Bodhi mind for the welfare of living beings.

  Therefore, if we promote positive ideas such as wisdom, enlightenment, prosperity, security, friendship, happiness, justice, non-killing, and peace, we are fostering thoughts for the enlightenment and welfare of ourselves and others. When we make such ideas our pursuit and practice them, we are engaging in Bodhisattva conducts for the enlightenment and benefit of ourselves and others.

  Self-enlightenment is living beings’ awakening to the mind-nature. In terms of peace, it is the absence of greed, hostility, violence, and harm. It is also realizing compassion and peace as well as awakening living beings to their mind-nature, which is compassionate and peaceful, so that living beings will come to the same compassionate and peaceful mental state. This is enlightening and benefiting the self and others, which will bring peace to the world.

  We all have thoughts, so do Bodhisattvas. The thoughts of a Bodhisattva are of loving-kindness, compassion, sympathetic joy, and equanimity.

  As explained in the Chapter of Pure Conducts of the Nirvana Sutra, “To lead living beings away from what is unwholesome is great loving-kindness; to do living beings limitless good is great compassion; to feel joyful for the sake of living beings is great sympathetic joy; go give one’s own joy to others is great equanimity.” That is to say, to relieve living beings from suffering is loving-kindness, while to do so for all living beings is great loving-kindness. To do good to living beings is compassion, and to do all living beings limitless good is great compassion. To be joyful when seeing or hearing living beings is sympathetic joy; to be so when seeing any living beings is great sympathetic joy. To give one’s joy to others is equanimity, and to give all of one’s joy to all living beings is great equanimity.

  Loving-kindness, compassion, sympathetic joy and equanimity are four immeasurable states of a Bodhisattva. Such mental states are infinitely extended by Bodhisattvas so as to pervade all of the boundless space and Dharma realm, equally benefiting living beings anytime and anywhere, regardless of race, religious belief, nationality, or even biological species.

  The root of loving-kindness, compassion, sympathetic joy and equanimity is compassion or loving kindness. As the 《网明菩萨经》says, “Great compassion is the root of the qualities of all Buddhas and Bodhisattvas.”

  The Sutra of Mental Contemplation （vol. 7） states, “All Bodhisattvas make four vows to help living beings and uphold the Three Jewels. It is their irreversible commitment through oceans of kalpas. What are these four ？ First, they vow to save all living beings; second, they vow to overcome all afflictions; third, they vow to master all of the Buddha’s teachings; fourth, they vow to attain the complete enlightenment of a Buddha.”

  The four vows of Bodhisattvas are the four great vows we often make while kneeling before the image the Buddha: “Sentient beings are numberless, I vow to liberate them all. Afflictions are inexhaustible, I vow to end them all.The Dharma gates are infinite, I vow to master them all.The Buddha way is unsurpassable, I vow to attain it.” We make these oaths the day we formally become a Buddhist. Later, we repeat these aspirations often to affirm and strengthen them.

  Living beings include both animals and higher forms of life. In the eyes of a Bodhisattva, plants, mountains, rivers and even insentient things are also living beings. Bodhisattvas cherish plants and material things, daring not waste or damage them. As to animals, Bodhisattvas do not have the heart to look down on them or harm them; rather, they try to help animals live a peaceful and happy life. Bodhisattvas see negative things like violence, harm, ignorance, afflictions, cyclic existence as this shore, whereas their opposite such as happiness, peace, wisdom, purity and nirvana as the other shore. They vow to take living beings across the river of violence, harm, ignorance, afflictions, cyclic existence to the other shore. This is what the Chinese call “du （take across）.”

  As defined in Abhidhammavatāra, “Afflictions are what stir and disturb one’s mind stream.” Greed, hostility, ignorance, pride, suspicion and jealousy are all afflictions that can disturb living beings physically and mentally. They make living beings create bad karma like killings and disputes, which propel them into the continuance of cyclic existence. One cannot become a Buddha without being liberated from cyclic existence. For this reason, Buddhists vow to overcome all afflictions.

  What we call Dharma gates refer to all the wholesome knowledge. How come being knowledgeable has anything to do with peace？ In 1935, Dr.Frank Laubach concluded that poverty,injustice and illiteracy were barriers to peace in the world. By mastering infinite Dharma gates, we can help those who suffer from illiteracy, poverty and injustice. Buddhism considers ignorance the root of all afflictions and source of every crime, for this reason ignorance is terrifying.

  “The Buddha way is unsurpassable, I vow to attain it.”The Sanskrit word Buddha means “the awakened one” and “the wise one.”So a Buddha is an enlightened and wise being who sees the truth of life and the world. He has attained enlightenment, bliss and self-mastery, free from afflictions, suffering and cyclic existence. There are countless Buddhas. Buddhist practice is a pursuit of truth about life and the world; to become a Buddha means to be awakened to such truth.

  Buddhas have seen that good and evil deeds produce corresponding karmic reward and retribution. They have realized that phenomena are without self-nature and they have compassion for living beings. It goes without saying that Buddhas neither provoke violence nor harm others. The way of the Buddha is a way of peace, a supreme way promoting peace. A peaceful mental state is the greatest enlightenment.

  To be a Bodhisattva does not mean sitting on a high throne to accept worship. Bodhisattvas have their jobs. They work every day, busy all day long serving living beings. Such service is their practice. Work is their practice.

  The goal of a Bodhisattva is Buddhahood. And how is Buddhahood accomplished？ Only by helping and benefiting living beings, can a Bodhisattva become a Buddha. This ultimate objective demands enlightenment of the self and others as well as the perfection of enlightenment and conduct. For this purpose, they need to benefit the self and others and perfect such conducts for the welfare of living beings.

  In order to help living beings, Bodhisattvas practice “Six Perfections and myriad actions.” The Six Perfections, also called Six Pāramitās, consist of generosity, ethical discipline, joyous perseverance, meditative stabilization, and wisdom. They are the six major tasks of Bodhisattvas.

  Dr.Frank Laubach in the United States held that poverty, injustice and illiteracy were barriers to peace in the world. Bodhisattvas regard Six Perfections as means for peace. Only peace can lead to peace.

  Generosity, also known as giving or contribution, is the antidote to stinginess and poverty. Without generosity or giving, how is reward possible？ The objects of giving include material things, knowledge, physical activities, smile, and kindness. Giving should be undiscriminating, regardless of affinity, race, or color. When everyone is giving and free from stinginess and selfishness, the causes and conditions for violence and war are naturally removed.

  Buddhism has many ethical disciplines, the most fundamental five of which are no killing, no stealing, no sexual misconduct, no lying （dishonesty）, and no intoxicants. Buddhism requires strict observance of these precepts. The precept of no intoxicants includes no unwholesome food. No killing means having no thoughts, speeches or conducts of harming living beings. No killing was approved in the 8th World Summit of Nobel Peace Laureates to become an important concept in the “Charter for a World without Violence.”

  Ethical disciplines are like the regulations of a company or the laws of a country. Bodhisattvas deem it crucial to make fair, just and complete social regime and world charter and that all of us abide by them. Without complete regulations, world peace would remain an idea.

  Even with good regulations, people need forbearance, patience and endurance, therefore, the third task of Bodhisattvas is to practice patience. They train in forbearance and patience to deal with the effects produced by themselves, living beings, nature, and the binding of regulations. Peace and happiness are possible when we all yield a bit. To have patience with nothing will cost us freedom and peace.

  Some may think patience or yielding passive. But is brake passive？ Not when it is necessary. All things have their time, be it going, stopping, work, or rest. Sometimes to be passive is actually active. Bodhisattvas are passive in unwholesome actions or things that may harm living beings. However, they are active in turning away from evil and doing good. This is the Buddhist perspective of being passive and active. Some people see only the “brake” side of Buddhism and take it for the whole. They jump to the conclusion that Buddhism is a passive belief when they see Buddhist sutras encourage patience and contentment. This is indeed a misconception.

  Bodhisattvas know that people may not understand “the perfection of patience” properly, so their fourth task is joyous perseverance. They persevere joyously in making progress. We ordinary people may be single-minded in pursuing progress, which sometimes can bring us problems. But Bodhisattvas’ endeavors for progress are joyous perseverance in that it is focused, proper and righteous effort. They work hard at things beneficial to living beings, not the opposite. Regarding violence, harm and killing, Bodhisattvas not only refrain from them, but also prevent them from happening. They are devoted to the causes of compassion and peace, vigorously and without rest.

  As to the perfection of meditative stabilization, Buddhism holds that external peace comes from internal peace. If we find no peace within us, the outside peace won’t be there either. In the face of adverse situations or pressure, we can remain tranquil and peaceful only with sufficient enlightenment, loving-kindness, compassion, sympathetic joy, equanimity and knowledge. Bodhisattvas train in Six Perfections to attain peace of their own minds, peace of living beings and the natural world. Meditation is an effective way to manage one’s mental state. It is able to calm a restless mind. Peace experts have also realized that meditation is conducive to controlling and dispelling irritation, impulse, and violence.

  Wisdom in Buddhism is seeing reality as it is. It is valued so much in Buddhism as to be likened to one’s eyes. Āgama texts says that to know impermanence and non-self is wisdom, while in Middle Way scriptures wisdom is the view of dependent origination and emptiness. Once we establish the right view and apply it, our misconceptions and wrong actions are changed, so are our outlook of life and the world. Therefore, ignorance is the biggest obstacle to peace and wisdom its remedy.

  Bodhisattvas aspire to help all living beings, and not become a Buddha till all living beings are saved, though their vows take many forms. Some Bodhisattvas help living beings for Buddhahood; some seek Buddhahood for the sake of living beings; some go where they are most needed; some choose where things are most difficult. For instance, Ksitigarbha Bodhisattva’s choice is hells, “I vow not to become a Buddha until hells are empty; I vow to realize enlightenment till all living beings are saved.”

  The Practices and Vows of the Bodhisattva Samantabhadra give a vivid account as follows: all living beings are the roots of a tree; all Buddhas and Bodhisattvas are the flowers and fruits. Therefore, without living beings, no Bodhisattva could achieve Supreme, Perfect Enlightenment. The Supreme, Perfect Enlightenment is Buddhahood. This is how Bodhisattvas, Buddhahood and living beings are related. Peace experts believe that the better and closer inter-personal relationships are, the better the economic and political relationships between countries will be. Bodhisattvas are forerunners in this respect.

  Bodhisattvas help living beings on their own accord. They do it voluntarily, unconditionally and without discrimination. It is a state Buddhist texts refer to as “unconditional loving-kindness and oneness compassion.”Unconditional means paying no attention to affinity, race or color. Oneness is a relationship like you and me are one, as explained in Vimalakīrti Sutra, “He （a Bodhisattva） becomes sick when they （living beings） are sick and is cured when they are cured. ” The welfare of living beings is that of Bodhisattvas.

  There are many Bodhisattvas in Buddhism, the most renowned of them are five Bodhisattvas: Maitreya Bodhisattva, Avalokitésvara Bodhisattva, Manjushri Bodhisattva, ksitigarbha Bodhisattva and Samantabhadra Bodhisattva who respectively help living beings with great loving-kindness, great compassion, great wisdom, great aspiration and great conduct. What Bodhisattvas wish for is living beings’ happiness.

  Bodhisattvas are model peace seekers. Generations of patriarchs, eminent monks and devotees are their resolute followers. We recite the names of Bodhisattvas and worship them in order to become what they are.

  There are many deeds about how Bodhisattvas dispelled war and brought peace. Here are three of them to help us get a sense of how Bodhisattvas pursue peace.

  The first is about living beings being parents of each other. One day, the Buddha who was then living at Gṛdhrakūṭa in Rajgir spoke Sutra of Mental Contemplation while he was with Maitreya Bodhisattva, Avalokitésvara Bodhisattva, Mahâsthâmaprâpta Bodhisattva, Ksitigarbha Bodhisattva, other Bodhisattvas and arhats. The Buddha told them, “Children of good lineage, we are indebted to living beings. Since beginningless time, all living beings have been the parents of each other in many lifetimes during hundreds and thousands of kalpas of cyclic existence in five realms. Such being the case, all men are our loving fathers and all women our affectionate mothers. We were greatly indebted to them in all of past lives, a debt of gratitude no less than what we owe to our current parents.”

  All living beings have been parents of each other. According to the Sutra of Mental Contemplation, this is the footing of Bodhisattvas for their pursuit of peace and opposition to war.

  The second is about rebirth in hells as the retribution of harming living beings. The Sutra of the Past Vows of Earth Store Bodhisattvawhich recorded the deeds of Ksitigarbha Bodhisattva told a story of the Bodhisattva’s previous life when he was a woman named Bright Eyes. Knowing that her mother had undergone terrible suffering in hells for her karma of killing and slandering, Bright Eyes made a vast and mighty vow to save “all beings who are undergoing suffering for their offenses in the hells or the Three Evil Paths of any world.” Because of these vows, her mother was saved. We can learn from the story that killing and slandering living beings lead to retribution in the hells.

  According to the law of causation in Buddhism, killing someone today is the cause of being killed by the victim in the next life, which further makes you kill such person in the life after. This circle of revenge will go on and on, preventing one from becoming a Buddha.

  The third story is about the Buddha sitting under a tree and driving back an attacking army as recorded in the 26th volume of Ekottarika Āgama. King Virudhaka of a kingdom of ancient India named Kosala launched a war against Kapilavastu in revenge for his humiliation. He gathered his army and marched on to Kapilavastu. The Buddha, however, was aware of the looming war and waited for them on the road that the army would pass sitting beneath a dead tree. King Virudhaka saw the Buddha sitting there in lotus position and alighted from carriage to pay respect to the Buddha. He asked the Buddha why he did not sit under the lush trees where it was cooler. The Buddha replied, “The shade of my clan surpasses any other shade.” Touched by the Buddha’s compassionate words, King Virudhaka ordered the army to retreat. Later the Buddha sat under the withered tree to successfully dissuade King Virudhaka from his second attack. Nonviolent resistance and love of peace began as early as the Buddha’s time. The Buddha is the role model of Bodhisattvas.

  Images of Buddhas and Bodhisattvas show a benevolent and kind countenance, which is an expression of peace. Here I will not elaborate due to the limited space. The word Bodhisattva means enlightening and benefiting the self and others which is a banner for of humankind’s pursuit of peace. Bodhisattvas’ thoughts, which are loving-kindness, compassion, sympathetic joy, and equanimity, are the guideline in such effort. The four great vows of Bodhisattvas are the driving force, and the Six Perfection the pathway. Bodhisattvas are committed to helping living beings accomplish Buddhahood, or nirvana, the supreme prospect of world peace for humanity.