当今之世，和平与发展是人类社会最为宏大的主题。如果将物质的昌明、科技的发达、生活水平的提高视为发展，可以说这两百年来人类社会取得了巨大的发展，然而对于一些国家和地区的人民来说，和平却依然显得非常奢侈，在阿富汗，在伊拉克，在叙利亚，我们依然不时听到战火和伤亡的消息。上个世纪发生了两次世界大战b，如今，第二次世界大战已经结束72 年了，战争离我们似乎已经非常遥远，然而，且不说上面提到的阿富汗、伊拉克、叙利亚，就是现在看上去非常和平的国家和地区，是不是依然存在被卷入战争的风险呢？孟子说：“生于忧患， 死于安乐。”《礼记·中庸》说：“凡事预则立，不预则废。”我们必须具有忧患意识，必须具有未雨绸缪的智慧。更何况，从某个角度说， 人类的历史就是一部战争史。c 这些战争给人类造成了严重灾难，约有36.4 亿人丧生。正如《贤愚经·梵天请法六事品》中妙色王所说：“我于久远生死之中杀身无数，或为贪欲瞋恚愚痴，计其白骨高于须弥，斩首流血过于五江，啼哭之泪多于四海。”从这个角度来看，我们恐怕不应该太过乐观，尤其是天下承平日久，我们更应该居安思危，因为战争没有我们想象的那么遥不可及。

  那么，面对这样的世界，宗教何为？下面就从几个方面，谈谈佛教的核心理念和大乘佛教的菩萨精神，及其对于维护世界和平的意义。菩萨精神来自于佛教的核心理念，在在处处不离不脱，体现佛陀菩萨众生的本怀。

  佛教讲“众生平等”，认为众生悉有佛性，因此，从究竟的意义上说，一切众生无二无别，因此是平等的。如《大方广佛华严经·如来出现品》说：“无一众生而不具有如来智慧，但以妄想颠倒执著而不证得；若离妄想，一切智、自然智、无碍智则得现前。”天台宗有一个观法，即著名的“一念三千”d，这也是对众生平等的一种阐释。另一方面，众生平等也是指有情众生在因果法则面前的平等，如何造业，如何受报，一丝不爽。这样的平等观，就是要我们从内心里去建立彻底的平等思想，不仅要消灭人与人之间的差别认识，也要善待其他的有情众生，因为一切众生都依因缘而生，都有生存的权利。

  佛教的众生平等思想，对构建世界和平有重要意义。我们看到，正因为太强调以自我为中心，人类的欲望没有得到节制，结果出现了一系列的社会问题、环保问题、国与国的关系问题。因此，我们必须思考，人类在整个宇宙之中到底应该处于什么位置，他人（包括他族人、他国人）与我们是平等的，由此才有可能构筑和平。

  现在流行的一个词叫“爱”，而“爱”在佛教中并不是一个完全正面的语词。在“十二因缘”中，“爱”是产生贪着、趋向轮回的因素。有“爱”就有“取”，有“取”就有“有”，有“有”就有“生”，有“生”就有“老死”。因此，佛教在表达对他人、对万物的关爱时，使用的语词是“慈悲”。慈悲，与乐为慈，拔苦为悲，这是佛教的基本教义，也是修习四无量心e的基础。“慈悲”不是一般的爱恋，而是一种无私的关怀、诚意的保护、真心的尊重，而且绝对不占有，没有排他性。最高境界的慈悲，是佛菩萨的“无缘大慈，同体大悲”，就是无条件的关爱，不是仅关爱一个人、一些人， 而是关爱三千大千世界一切有情众生。

  慈悲如何实现？首先基于众生平等的认知，其次要戒杀，任何人不得剥夺其他人或其他众生的生存权。佛教的三乘教法f，戒杀均为其根本戒律。即使是只追求人天善果，不堕三恶道，也要修行“五戒十善”。“五戒” 的第一大戒，就是戒杀，要善待众生，不剥夺众生生存的权利。而“十善” 的第一善业也是戒杀。戒杀不光是佛教的伦理学内容，也是佛教的认识论。佛教讲“缘起”，所谓“诸法因缘生，缘尽法还灭。我师大沙门，常作如是说”。“缘起”就是指世间万事万物都共存于一个无尽的关系网中，“此有故彼有，此无故彼无”，尽虚空遍法界的任何事物都与其他事物以无穷的因缘关系相互联结，没有任何一个事物可以单独存在，而任何事物的产生、存在与变化，都会对其他的事物造成影响。当我们杀生的时候，实际上是把与我们有关联的一些因素给消灭了，必然会对我们自身产生影响。

  《维摩诘经·佛国品》上说：“菩萨欲得净土，当净其心。随其心净， 则佛土净。”我们所居住的世界，是释迦牟尼佛所教化的娑婆世界。“娑婆”的梵文原意是“堪忍”，简单地说就是有缺憾，需要忍耐。g娑婆世界有乐也有苦，有清净，也有污秽。正因为不那么清净，不那么快乐，反而是修行的好地方。居住在娑婆世界的，除了无量无尽的众生之外，还有无数乘愿再来的菩萨。

  为什么娑婆世界不那么清净？这个问题唯识宗回答得最清楚。唯识宗认为，万法唯识，一切唯心。境是由心所造的。外部世界是我们的心灵世界的一种投射，也是我们心灵世界的一种结果，如果我们不能解决内心的问题，也就不能解决外部的问题。内心庄严，外部世界才能庄严；内心是一片净土，外部世界才能变成净土；内心充满慈悲，外部世界才能和睦友善，才能停止相害相杀。《维摩诘经》谈到“唯心净土”，即是强调修行要内求，反求诸己。但是，我们是不是因此就关起门来，不管外部世界呢？当然不是！正因为心灵世界和外部世界是非一非二的，因此，只是强调一边，不仅不符合佛法，也不能真正解决问题。在个人修行的部分，我们强调戒定慧三学，强调六度、四摄、五戒、十善；而在社会关怀的部分，我们要普度众生，关注一家、一村、一城、一国的净化和生活质量的改善。这才是真正的深观与广行相结合，自利利他，自度度人。改善了外部世界，保障了众生的生存环境，这本身就蕴含着众生平等和慈悲戒杀的内容。庄严国土，利乐有情。这两句话既是并列关系，也有因果成分，只有保障了和平，庄严了国土，才能利乐有情，才能构建真正的人间净土。

  《佛遗教经》说：“多欲之人，多求利故，苦恼亦多。少欲之人，无求无欲，则无此患。”还说：“若欲脱诸苦恼，当观知足。知足之法，即是富乐、安稳之处。”佛教并非完全禁欲的宗教。释迦牟尼佛悟道之后，所说的第一个“中道”，就是“苦乐中道”。佛陀主张节制欲望，但并不主张一味苦行。这不光对我们的修行至关重要，在现实生活中也有重要的指导意义。

  佛教通常把欲望分为五种：财、色、名、食、睡。社会上的争来争去，无非是在“五欲”上打转转。因为这五欲影响和塑造了众生的习气， 又有了“五毒”：贪、瞋、痴、慢、疑。凡夫众生，无一不是“五毒俱全”， 差别只在于各有侧重，多一点少一点而已。我看到过一个资料，人类到底需要几个地球？不同的生活水平，消耗的资源不同，因此需求量也不同。资料上说，如果像中国人一样生活，人类需要1.1 个地球；如果像法国人一样生活，人类需要2.5 个地球，如果像美国人一样生活，人类需要4.1 个地球；如果像阿联酋人一样生活，人类需要5.4 个地球。贪婪的另一面是奢侈。据中国科学院一个课题组针对2013 年至2015 年的调查结果显示，我国餐饮食物浪费量约为每年1700 多万吨，相当于大约4000 万人一年的口粮。另一面，根据联合国粮农组织（UNFAO）2015 年的统计报告，我国饥饿人口数字预计2014 年至2016 年为1.34 亿人，比例为9.3%。一边在挨饿，一边在浪费，这令人非常痛心！日本的粮食浪费也非常严重，据日本农林水产省公布的统计结果，日本每年要丢弃1850 万吨食品。联合国粮农组织公布的数字显示，世界先进国家平均每年要扔掉13 亿吨食物，相当于总生产量的1/3，北美与欧洲国家平均每人一年就要丢弃280 到300 公斤食物。由于欲望得不到节制，而资源又非常有限，为了争取拥有更多的资源，那么纷争就在所难免。而商业的繁荣固然是为了人类的福祉，却也让人类的欲望更加放纵，为了满足这些欲望， 又去制造更多的商品，又要挑起更多的欲望，这就变成了一个恶性循环， 人成了欲望的奴隶。倘若秉持佛教少欲知足的理念，人类跳脱欲望的束缚， 自然有助于减少纷争。

  菩萨，即菩提萨埵（梵文Bodhisattva）的简称，其中“菩提”（Bodhi） 意为“觉悟”，“萨埵”（sattva）意为“有情”。简单地说，菩萨就是觉悟的有情众生。僧肇大师《注维摩诘经》云：“菩提佛道名也。萨埵秦言大心众生，有大心入佛道，名菩提萨埵。”慧远大师《大乘义章》十四曰：“菩萨胡语，此方翻译为道众生。具修自利利他之道，名道众生。” 智者大师《法华文句》二曰：“菩提此言道，萨埵此言心。”在不同的佛教体系中，菩萨的概念存在一定的差异。比如南传佛教认为，菩萨是在佛法失传之后，在未来成佛、重新开启正法之教的修行者，也包括一切发愿在未来成为佛陀圣弟子的修行者，即声闻菩萨。

  通常所说的菩萨道，即大乘菩萨道，比一般修行要更加标高旨远。这是大乘行者由发心修行到成佛中间的漫长路程，h除自修自度外，还要度化众生，要完成这种宏大的使命，必须要有强烈的动力、宏伟的目标、超凡的智慧、坚忍不拔的行动。而这四点分别由四位菩萨来代表。正因为菩萨道如此的难行能行，菩萨的地位才极为崇高，成为佛的胁侍。i大乘佛教信众最为崇仰的有四大菩萨——文殊菩萨、普贤菩萨、观世音菩萨、地藏王菩萨。这四大菩萨，各有一个象征。有此四大精神在，世界的和平与众生的福祉才有了真正的保障。

  观世音菩萨是大悲的代表。观世音菩萨信仰是佛教深入人心的基本表征，所谓“家家弥陀佛，户户观世音”。观世音菩萨全称尊号是“大慈大悲救苦救难观世音菩萨”，在我国佛教中位居各大菩萨之首，最受百姓崇奉，威望最高，影响最大。《妙法莲华经·观世音菩萨普门品》：“若有无量百千万亿众生，受诸苦恼，闻是观世音菩萨，一心称名。观世音菩萨，实时观其音声，皆得解脱。”《悲华经》：“宝藏佛授记云：汝观众生，生大悲心，欲断众生诸苦恼故，欲众生住安乐故，今当字汝，为观世音。”有些佛经甚至指出，观世音菩萨在远古已经成佛，佛号“正法明如来”，他以大慈悲心，为度众生示现菩萨形象，倒驾慈航重入世间教化救度。

  文殊菩萨是大智的代表。文殊菩萨以智慧著称，洞察世理，引导教化，被喻为三世诸佛成道之母。“譬如世间小儿有父母，文殊者，佛道中父母也。”（《放钵经》）传说他在过去世曾为七佛之师，连释迦牟尼佛也曾得到过他的教诲。《首楞严三昧经》中说文殊师利菩萨“曾于先世已作佛事。现坐道场转于法轮。示诸众生入大灭度”。《悲华经》中说， 阿弥陀佛为转轮圣王时，第三王子名叫王众，在宝藏佛之处，发阿耨多罗三藐三菩提心，愿于将来生生世世，行菩萨道。他被命名为“文殊师利”， 后圆满成就无上正等正觉，名号为“普现如来”。可见文殊菩萨地位之崇隆。

  普贤菩萨是大行的代表。《大日经疏》卷一中记载：普贤菩萨摩诃萨， “普”是遍一切处义；“贤”是最妙善义。《大方广佛华严经普贤行愿品》：“普贤行愿威神力，普现一切如来前。”“十方如来有长子，其名号曰普贤尊。”普贤菩萨不但能广赞诸佛的无尽功德，且能修无上供养， 能作广大佛事，能度无边有情，其智慧之高，愿行之深，唯佛能知。普贤菩萨代表一切诸佛的理德与定德，与文殊菩萨摩诃萨的智德证德相对， 两者并为无上释尊的两大胁侍。普贤菩萨的坐骑为六牙白象，六牙代表六种清静，四足代表四种功德。普贤菩萨象征着中国大乘佛教的精神。

  地藏菩萨是大愿的代表。在释迦牟尼佛涅槃之后、弥勒菩萨下生成佛之前，娑婆世界是一个无佛的时代，释尊付嘱地藏菩萨，要他以大神通力方便度化众生，勿令堕入诸恶趣。《大乘大集地藏十轮经》中说：“是地藏菩萨摩诃萨，有无量、无数、不可思议、殊胜功德之所庄严。一切世间、声闻、独觉、所不能测。此大菩萨，是诸微妙功德伏藏、是诸解脱珍宝出处、是诸菩萨明净眼目、是趣涅槃商人导首，如如意珠，雨众财宝，随所希求皆令满足。”“是三善根殊胜果报，是三善本所引等流。常行惠施如轮恒转，持戒坚固如妙高山，精进难坏如金刚宝，安忍不动犹如大地，静虑深密犹如祕藏，等至严丽如妙花鬘，智慧深广犹如大海， 无所染着譬太虚空。”地藏菩萨立下“众生度尽，方证菩提；地狱未空， 誓不成佛”的誓愿，故有“大愿”之尊称。

  在中国，四大菩萨教化众生的道场分别为九华山（地藏菩萨）、普陀山（观音菩萨）、五台山（文殊菩萨）、峨眉山（普贤菩萨）。而这四大菩萨代表着大乘佛教的四个重要方面，各个宗派、各个经论也都在这四个方面。

  早在十年前，我就欣喜地看到过一则新闻，说为了发扬中国大乘佛教，弘扬中华文化，加拿大将兴建佛教四大名山：“金色世界”五台山、“琉璃世界”普陀山、“银色世界”峨眉山、“莲花世界”九华山。四山将安座于距离多伦多百余公里的四个不同景区，总占地面积达到1000 英亩。这是由加拿大佛教会湛山精舍发起，现已得到各方的大力支持，主要领导者为释性空、释诚祥、释乐渡和释达义法师。看了这则新闻我非常感动，因为这个行动里边，既有慈悲，也有智慧，必将功德无量。后来我注意到，性空长老在2015年接受凤凰佛教采访时，仍然表示在推进这个事情，这就是一种菩萨精神。

  菩萨精神，是一种心、佛、众生三无差别的平等精神，是一种无缘大慈、同体大悲的自利利他、自度度人精神，大悲、大智、大愿、大行，不为自己求安乐，但愿众生得离苦。正因为力图使众生离苦得乐，所以一定会追求并捍卫世界和平。同时，大乘菩萨道在保障世界和平方面具有非凡的方法论价值。其六度四摄、四无量心、五戒十善、少欲知足等核心观念和日用行持，极大地助益于人们摆脱欲望，避免杀业，帮助他人，造福万姓，从而营造敦亲睦邻的社会环境和人际、国际关系，掐灭纷争的引信，消除战争的祸端。菩萨精神不仅为大乘行者所必需，也为其他文化体系的人们提供有益的借鉴。

  a 　加拿大方特邀。

  b 　第一次世界大战，从1914 年7 月28 日爆发，到1918 年11 月11 日结束，打了差不多四年半，这场战争共有6500 万人参战，1000 万人丧生，2000 万人受伤。第二次世界大战， 如果从1931 年9 月18 日日本发动“九·一八事变”侵占中国东北算起，到1945 年9 月2 日结束， 整整打了14 年，从亚洲到欧洲，从太平洋到大西洋，先后有61 个国家和地区、20 亿人口被卷入战争。战争共造成9000 多万人伤亡。

  c 　有学者统计过，从公元前3200 年到公元1964 年这5164 年中，世界上共发生14513 次战争，只有329 年是和平的。

  d 　智者大师《摩诃止观》曰：“夫一心具十法界，一法界又具十法界百法界，一界具三十种世间，百法界即具三千种世间，此三千在一念心。若无心而己，介尔有心，即具三千。”“十法界”即地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛，十界互具即百法界，百法界一一有“十如是”：如是性、如是相、如是体、如是力、如是作、如是因、如是缘、如是果、如是报、如事本末究竟。各各相乘，再乘以五蕴、有情、国土三种世间，即为一念三千。

  e 　 四无量心：慈无量心，即能与众生安乐之心。悲无量心，即救拔众生脱离苦境。喜无量心，即见人离苦得乐生庆悦欢喜之心。舍无量心，即如上三心亦不执著，又舍弃一切冤亲之差别相，而平等对待之，故又名等心、均心、平心。此四心普缘无量众生，引无量之福故名无量心。此四心依四禅定而修之，则得生色界之梵天，亦云四梵行。

  f 　 通常所说的“三乘”，为声闻乘、缘觉乘、菩萨乘。“乘”即交通工具，有大小之别。三乘的分法乃根据众生根基的利钝。声闻乘，闻佛声教而得悟道，知苦断集，慕灭修道，以四谛为乘；缘觉乘，观十二因缘觉真谛理，始观无明乃至老死，次观无明灭乃至老死灭，由此因缘生灭，即悟非生非灭，乃以此十二因缘为乘。菩萨乘，又作大乘、佛乘、如来乘。求无上菩提， 愿度一切众生，修六度万行，以此六度为乘。华严、天台以三乘为方便法门，毕竟归一佛乘； 法相宗则以一乘系对一机而施，三乘则属真实之教。前者称三乘方便一乘真实，后者则称三乘真实一乘方便。也有将三乘分为人天乘、解脱道、菩萨道（宗喀巴大师）。

  g 　智者大师《法华文句》里说：“娑婆，此翻忍。其土众生安于十恶，不肯出离，从人名土，故称为忍。《悲华经》云：云何名娑婆，是诸众生忍受三毒及诸烦恼，故名忍土，亦名杂会，九道共居故。”

  h 　 根据《华严经》等经典，从初发心（初信位的菩萨）直到圆满成佛，总共有十信、十住、十行、十回向、十地、等觉、妙觉五十二个阶位，即菩萨五十二位。

  i 　 一般来说，每位佛有两位等觉菩萨作为胁侍，比如西方极乐世界阿弥陀佛的两位胁侍为观世音菩萨和大势至菩萨（西方三圣）；娑婆世界释迦牟尼佛的胁侍为观音菩萨和地藏菩萨（娑婆三圣）；华严世界释迦牟尼佛的胁侍为文殊菩萨和普贤菩萨（华严三圣）；东方琉璃光世界药师佛的胁侍为日光普照菩萨和月光普照菩萨（东方三圣）。

  j 　《印光大师文钞》：“观音大士，于无量劫，久成佛道。为度众生，不离寂光，现菩萨身。又复普应群机，垂形六道，以三十二应，十四无畏，四不思议无作妙力，寻声救苦，度脱群萌。应以何身得度者，即现何身而为说法。直同月印千江，春育万卉。虽则了无计虑，而复毫不差殊。良由彻证唯心，圆彰自性，悲运同体，慈起无缘。即众生之念以为心，尽法界之境以为量。是知无尽法界、无尽众生，咸在菩萨寂照心中。故得云布慈门，波腾悲海，有感即赴，无愿不从也。”

  In the current world, peace and development is the great theme of human society. If we viewed flourishing in material, development in technology, rise in living standard as the development, then we can say human society has achieved great development in this 200 years. To the people of some of the countries and regions, peace seems to be luxury. We will still hear news of war and casualty in Afghanistan, Iraq and Syria. In last century, there are two world wars①. World War II had ended 72 years ago, war seems to have left us very far apart. Lets put aside Afghanistan, Iraq and Syria mentioned above, and look at the peaceful countries and regions, are they subjected to the risk of being dragged into the war? The Mencius said : “To thrive in calamity and perish in soft living.” In Classic of Rites – Doctrine of the mean mentioned : “Preparedness ensures success, unpreparedness spells failure.” We will need to equip with adversity mindset and wisdom to provide for rainy days. Furthermore, looking from another perspective, history of human race is an epic of war②. All these wars had brought serious damages and calamities to the human race, about 3.64 billion of people died. In Sutra of Wise and Fool – Chapter on Brahma seeking the Dharma, King Miao Se said : “from my immeasurable past lives, I had killed unlimited lives for greed, desire, hatred, anger, foolishness and ignorance, the bones accumulated are as high as Mount Meru, blood from beheading flew more than five rivers, tears from grievances more than four seas.” From another perspective, we should not be too optimistic, especially when there is peace for a long time, we should even be more vigilant, because war is not very far from us.

  In the case of such a world, what is the purpose of religion? In the next section will talk about the core philosophy of Buddhism, the spirit of Bodhisattvas in Mahayana Buddhism and its significance of upholding world peace. The spirit of Bodhisattvas originated from the core philosophy of Buddhism, embodied the original idea of Buddha, Bodhisattvas and sentient beings.

  Buddhism says “all sentient being are equal”, recognizes that all sentient beings possess Buddha nature, thus, the absolute meaning of equality is that there is no differences in sentient beings. In Mahāvaipulya Buddhāvataṃsaka Sūtra – Chapter on the appearance of Tatagatha said, “there is no sentient being without the Buddha wisdom, but due to ignorance, delusion and attachment and not able to enlighten; if there is no delusion, absolute wisdom, natural wisdom and no hindrance wisdom will appear.” There is a famous meditation method named “One Mind Contains Three Thousands Worlds”a, which is another explanation of all sentient beings are equal. From another view, equality in sentient beings also refer to sentient beings are equal under the law of karma, how karma committed, how retribution happened, not deviate a hair's breadth. This idea of equality is to develop from within our heart, eliminate the knowledge of differences between human and be kind to other sentient beings. This is because all sentient beings are born based on the law of karma, they all have the right to live.

  Buddhist idea of equality in sentient beings is very constructive to the world peace. In reality, we saw due to the emphasis in self-centered, there is no controlled on the human desire and resulted with a series of problem in social, environmental and relationship between different nations. Therefore, we need to reconsider where should we position ourselves in this universe, others （other races, other nationals） and ourselves are are equal. It's the base of the guarantee of peace.

  “Love” – the word that is popularly used currently, but “love” in Buddhism does not have a positive connotation. In twelve dependent origination （Pratītya Samutpāda Añga）, “love” is the factor that generate greed and attachment, and lead to rebirth. “Love （desire）” leads to “clinging to”, “clinging to” leads to “generation of factors for rebirth”, “generation of factors for rebirth” leads to “birth”, “birth” leads to “old and death”. Therefore, Buddhism expression of love to others and all living things, the word used is “loving kindness and compassion”. Loving kindness means gift of happiness and compassion means removal of sufferings. These are the basic doctrine of Buddhism, the foundation of cultivating four immeasurables （catvāri brahmavihārāḥ）. “Loving kindness and compassion” is not the layman type of love, but rather a kind of selfless care, sincere protection, true respect, and also not possessive or exclusive. The highest state of loving kindness and compassion practiced by Buddhas and Bodhisattvas is non-conditional, not for one or some but for all sentient beings.

  How to realise loving kindness and compassion? Firstly recognise that sentient beings are equal, secondly abstain from killing, no one can take away the living right of other human or sentient beings. Abstain from killing is the fundamental precept common to all the Three vehicles of Buddhism. If ones only hope to be born in human or heaven realm, not in three evil realms, they will still need to practice five precepts and ten meritorious deeds. First precept of “five precepts” is abstained from killing, care for all sentient beings, not to deprive the living rights of sentient beings. And first meritorious deed of ten meritorious deeds is also abstained from killing. Abstain from killing is not just the moral teaching of Buddhism, and also the theory of knowledge of Buddhism. In Buddhism “Dependent origination”, “all Dharma exist with cause and effect, All Dharma end with the cessation of cause and effect, my teacher the great monk, always speak of this （Ye Dhammā Hetuppabhavā， Tesam Hetum Tathāgatoāha, Tesam Ca Yo nirodho，Evamvadi Mahāsamano）.” “Dependent origination” refers to all things in this world is mutually coexistence in an endless relationship net. “This thing exist and thus the other exist, this thing non-exist and thus the other also non-exist”, all things in this universe have endless interlink, none will exist independently. Any thing generate, exist and change will definitely affect the other things. When we committed killing, in reality we have extinguished the link of some factors, and thus affected ourselves.

  In Vimalakirti Sutra – Chapter 1 Buddha Lands said : “If the Boddhisattva wishes to acquire a pure land, he must purify his mind. When the mind is pure, the Buddha land will be pure.” The world that we live is the Sahā-lokadhātu that Sakyamuni Buddha delivered his teachings. “Saha” original meaning in Sanskirt is endurance, in simplicity saying is there is imperfections, thus the need to endure. In Saha world, there are happiness and suffering, tranquility and filthy. Just because the world is not so tranquil, not so happy, indeed this is the best place for practice. Living in the Saha world, beside have immeasurable sentient beings and also uncountable Bodhisattvas return to fulfill their vows.

  Why is Saha world not pure？ The answer found is Conscious-Only （Yogacara） Sect is the clearest. Conscious-Only Sect considered all truths are formed by conscious and created by heart/thought. Condition is formed by heart. External world is a projection and an outcome of our inner world. If we cannot resolve our own inner thought issues, then we will not be able to solve the external problems. External world will only be solemn if our inner thought is dignified; external world will only be pure land if our inner thought is pure land; external world will only be harmonious, friendly and stopped killing if our inner thought is filled with compassion and loving kindness. Vimalakirti Sutra said “pure land originated from heart” ,which means the emphasis of cultivation start from self and seeks the cause in oneself instead of somebody else. Does it mean that we will shut our door and do not care about the external world ？ Of course this is not the way! Inner and external world are inter-related, therefore if we only emphasized on one side, then it does not accord with the Dharma, and also not able to solve problem. In individual practice of Buddhism, we emphasize the threefold learning – virtue, mind and wisdom, six paramitas, four methods of inducement, five precepts, ten meritorious deeds. In the care for society, we need to help the sentient beings to be enlighten, concern for the purifying and improvement of living quality of home, village, city and nation. This is the true combination insight meditation and great effort, benefiting self and others, enlighten self and others. The action of improving the external world and protecting the living environment of sentient beings contain the idea of equality in sentient beings, loving kindness, compassion and abstain from killing. Dignified the state land, benefit the sentient beings, these two phrases are comparable in relation and they include element of cause and effect. When there is assurance of peace and dignifiedness in state land, then can benefit the sentient beings and construct a true pure land in human realm.

  In The Buddha's last bequest Sutra said : “those having many desires, by reason of their desire for selfish profit, experience much dukkha. Those with few desires, neither desiring nor seeking anything, do not therefore experience such dukkha.” And also said:“ if you wish to escape from all kinds of dukkha, you must see that you are contented. The virtue of contentment is the basis of abundance, happiness, peace and seclusion.” Buddhism is not a religion that must suppress desire. After the enlightenment of Sakyamuni Buddha, he delivered the first “middle path” is “the middle path of happiness and sufferings”. Buddha encouraged self-restrain on desire, but does not encourage self-mortification as the way. This is a very important and significant directive for our practice and our daily life.

  Buddhism commonly divide desire into five types : wealth, sexual love, fame, food and sleep. The contending in society is due to these five desires. Because of these five desires has affected and shaped the habitual behaviour of sentient beings, there formed the five hindrances : greed, ill-will, ignorance, arrogance and doubts. All ordinary human sentient beings possessed five hindrances, the only difference is the severe level of each individual. I have come across an article on how many earth does human need？ Difference in living standard will deplete resources differently and thus the needs are different. An article said that, for Chinese lifestyle, human needs 1.1 earth; for French lifestyle, human needs 2.5 earth; for American lifestyle, human needs 4.1 earth; for Arab lifestyles, human need 5.4 earth. The other side of greed is extravagant. According to result of survey conducted between Year 2013 to 2015 by a study group from China Academy of Science, China wastage of food from food and beverage is about 17 million tonnes which equate to the ration for 40 million people. In another 2015 statistical report by UN Food & Agriculture Organization （UNFAO）, people suffered from hunger in China is about 134 million between Year 2014 to 2016, the proportion is 9.3%. This is very disappointing as there are people suffering from hunger and yet there is wastage of food. Japan has also serious wastage of food. According to the release of statistical report by The Ministry of Agriculture, Forestry and Fisheries of Japan, Japan disposed about 18.5 million tonnes of food annually. The figure released by UNFAO shows that developed countries in the world disposed 1.3 billion of food which equated to one third of total production of food and each individual in North America and Europe disposed 280 to 300 kg of food annually. Dispute is unavoidable because people will be fighting for more resources when there is limited resource and no restrain on desire. The prosperity in commercial business has benefited human race, but it has also unrestrained the desire of human race. This is a vicious cycle, because to fulfill the desire, more commercial merchandise will be produced and thus trigger more desires and wants. Human has become the slave of desire. If we are able to follow ideal of less desire and be contented in Buddhism, human race will be able to free from desire and thus reduce dispute.

  Bodhisattva, Bodhi means enlighten, Sattva means sentient being. Bodhisattva means the enlighten being. Master Sengzhao mentioned in Treatise of Vimalakirti Sutra : “Bodhi is the path to Buddhahood, Sattva is sentient being with great vows to enter the path to Buddhahood, thus name Bodhisattva.” Master Huiyuan mentioned in Encyclopedia of Mahayana Chapter 14 : “Bodhisattva is in foreign language which is translated as sentient being on the path, possess the quality of benefiting self and others, enlighten self and others.” Master Zhizhe in Treatise of Lotus Sutra （Saddharmapundarika Sutra）, Chapter 2 mentioned: “Bodhi means path, Sattva means heart.” In different sectarian of Buddhism, the concept of Bodhisattva will have a slight difference. For example in Theravada Buddhism considered Bodhisattva as the practitioner after the lost of Buddha Dharma while waiting for the future Buddha to restart the religion of true Dharma. Also include Sravaka Bodhisattva,the practitioners who vowed to be Buddha's great disciples in future.

  In general the Bodhisattva's path, the Mahayana Bodhisattva's path, which is more higher and in depth level that the normal practice. This is a long journey for Mahayanist from making the vows to practice till attain Buddhahood, beside cultivating self and enlightening self, also need to enlighten sentient beings. To accomplish this task, they need to have the strong motivation, great goals, extraordinary wisdom, unyielding effort. These four points can be represented by four Bodhisattvas. It is because Bodhisattva's path is difficult yet achievable, the status of Bodhisattva is highly respected and the assistance of Buddha. The four Bodhisattvas that were highly respected by the Mahayanist are Manjusri Bodhisattva, Samantabhadra Bodhisattva, Avalokiteśvara Bodhisattva and Kṣitigarbha Bodhisattva. These four great Bodhisattvas have their own symbolic spirit. With these four spirits, world peace and sentient beings' well-being will be assured.

  Avalokiteśvara Bodhisattva represents great compassion. The belief of Avalokiteśvara Bodhisattva shows the immersion of Buddhism in human heart, and there is such a saying “every home has Amitabha, every household has Avalokiteśvara”. Avalokiteśvara Bodhisattva's full title is “Great loving kindness great compassion relieve suffering help troubles Avalokiteśvara Bodhisattva”, top among the four Bodhisattva in China Buddhism, most worship by, received the high prestige from, the greatest influence to most of the people. In Lotus Sutra （Saddharmapundarika Sutra）- Universal Gate （Pu Men Pin）, “If any of the immeasurable sentient beings undergoing all kinds of sufferings, upon hearing the name of Avalokiteśvara Bodhisattva and concentrate in reciting the name, Avalokiteśvara Bodhisattva will immediately hear their voices and rescue them.”In Karuṇāpuṇḍarīka Sūtra （Bei Hua Jing） : “Baozang Buddha accepting the initiation （ryakarana） said : I contemplate on sentient beings, develop great compassion, wish to end all kinds of sufferings and provide peace and happiness for the sentient beings, the only one is Avalokiteśvara.” In some Buddhist sutras mentioned that Avalokiteśvara Bodhisattva has already attain Buddhahood in the past and name “Tathāgata of Brightness of Correct Dharma”， he used his great loving kindness and compassion to appear in the form of Avalokiteśvara to enlighten the sentient beings, returning to this world from Buddhahood to benefit and enlighten the sentient beings.

  Manjusri Bodhisattva represents great wisdom. Manjusri Bodhisattva is well known for his wisdom, have insight into worldly truth, provide guidance and enlighten, thus was named as the mother of path to enlightenment for all buddhas. In Release alms bowl Sutra, “for example little children have parents, Manjusri, is the parent of Buddhahood.” According to legend, he is the teacher of the past seven buddhas, even Sakyamuni Buddha was also taught by him. In Śūraṃgama Samādhi Sūtra said that Manjusri Bodhisattva “has done Buddhist work in the past lives, now turning the Dharma wheel in his place to help sentient beings to enter nirvana.” In Karuṇāpuṇḍarīka Sūtra said，when Amitabha Buddha was the universal ruler （Chakravartin）, the third prince named Wang Zhong who initiated anuttarasamyaksaṃbodhi heart and vowed to practice Bodhisattv's path in all his future lives at the place of Buddha of Precious Treasure （Bao Zang）. He was named “Manjusri”, achieved anuttarasamyaksaṃbodhi and named “Tathāgata of Universal Appear （Pu Xian）”. This can see the position of Manjusri is well respected.

  Samantabhadra Bodhisattva represents great effort. In the Commentary of Great Illuminator Sūtra （MahaVairocana Sutra） Roll 1 recorded: Samantabhadra Bodhisattva Mahasattva, “Samantabhadra” means Universal Worthy. In Mahāvaipulya Buddhâvataṃ saka Sūtra–Chapter on Aspiration of Samantabhadra Bodhisattva : “With the awesome spiritual power of Samantabhadra's vows, I appear at the same time before all tathagatas.” “Every Tathagata has a chief disciple, named Samantabhadra, the honoured one.” Samantabhadra Bodhisattva does not only can widely praise the endless merits of all buddhas, he also can cultivate supreme offerings, complete great Dharma works, enlighten boundless sentient beings, his wisdom is noble and his vows are deep, only Buddha can understand. Samantabhadra Bodhisattva represents virtues of knowledge and concentration of all buddhas, which opposite to Manjusri Bodhisattvas Mahasattva's virtues of wisdom and enlightenment, both are the great assistants of the supreme Sakyamuni Buddha. Samantabhadra Bodhisattva rides on a six tusks white elephant, the six tusks represent six types of quietness, four legs represent four types of merits. Samantabhadra Bodhisattva symbolizes the idea of China Mahayana Buddhism.

  Kṣitigarbha Bodhisattva represents great vow. Saha world is in an era of no Buddha after Sakyamuni Buddha's parinirvana and before the arrival of Maitreya Bodhisattva to become Buddha. Sakyamuni Buddha exhorted Kṣitigarbha Bodhisattva to use his great psychic power to skillfully enlighten sentient beings, prevent them from reborn to the evil realms. In Mahayana Great Collection of Kṣ itigarbha Ten Wheel Sutra said : “is Kṣitigarbha Bodhisattva Mahasattva who have immeasurable, countless, unimaginable, extraordinary merit are grand. All the world, śrāvaka and Pratyeka were unable to measure. This great bodhisattva is the hidden depository of all subtle merits, source of all enlighten treasure, clear sight of all bodhisattvas, guide of the inclined to nirvana merchant, like well wish pearl, rain with all treasures, grant all wishes.” “is the extraordinary retribution of three good roots （kusala mula）, the leading stream of three good basis. Constantly giving of dana like revolving wheel, firmly uphold the precepts like tall mountain, everlastingly effort like the vajra gem, stably peace and endurance like great earth, densely calm thought like secret treasure,steadily concentration like beautiful headdress, vastly wisdom like great ocean, no attachment like emptiness.” Kṣitigarbha Bodhisattva make the vow “I will only be enlighten until all sentient beings are enlighten; I will not attain Buddhahood until all hells are emptied” thus has the name of “Great Vow”.

  In China, the position of awakening （Bodhimaṇḍa） for the four great bodhisattvas are Mount Jiuhua （Kṣitigarbha Bodhisattva）, Mount Putuo （Avalokiteśvara Bodhisattva）, Mount Wutai （Manjusri Bodhisattva） and Mount Emei （Samantabhadra Bodhisattva）. These four great bodhisattvas represent the four important sectors, every sectarian, every faction, every sutra, every commentary.

  As early as ten years ago, I have come across this news article mentioned that Canada would be building four great mountains of Buddhism in order to propagate China Mahayan Buddhism and promote Chinese culture : “Golden world” Mount Wutai, “Glass （Veluriyam） world” Mount Putuo, “Silver world” Mount Emei and “Lotus world” Mount Jiuhua. The four mountain will be located about 100kms from Toronto in four different scenic areas, occupied an area of 1000 acres. This project was initiated by Canada Cham Shan Temple and received great support from all corners. The leading in-charge are Ven Shing Hung, Ven Shing Cheung, Ven Lok To, Ven Dayi. I am very touched when I read this news article, because this action includes loving kindness, compassion ad wisdom, which created immeasurable merits. After that I have noticed Ven Shing Hung was interviewed by Phoenix TV in 2015, he expressed that this project would push on, this shows the Bodhisattva's spirit.

  Bodhisattva's spirit is a spirit of no difference equality in heart, Buddha and sentient beings.It's a spirit of non-conditional action which is not for one or some but for all sentient beings, benefiting self and others, enlightenirg self and others. Great compassion, great wisdom, great vow and great effort are not for self pursue of peace and happiness but for the end of sufferings of all sentient beings. The effort of helping sentient beings to end sufferings and attain happiness will ensure the pursuing and protection of world peace. At the same time, Mahayana Bodhisattva path has an extraordinary method that will have values in protecting world peace. The core concept and daily practice of six paramitas, four methods of inducement, four immeasurables, five precepts, ten meritorious deeds and less desire and be contented has helped and greatly benefited people to break away from desire, avoid killing, help others, benefit thousands of people. Thus construct a harmonious society environment, and human and international relationship, disable the detonator of dispute and eliminate the cause of war. Bodhisattva's spirit not only is essential for Mahayana practitioner, and also the useful reference for people of other cultural system.

  ① 　World War I, from 28 July 1914 to 11 November 1918, lasted for about 4½ years. This war had involved 65million people. 10 million killed, 20 million wounded. World War II, from 18 Sep 1931 to 2 Sep 1945, fought for 14 years. From Asia to Europe, from Pacific to Atlantic Oceans, in total of 61 countries and territories, 2 billion people are involved in the war. The war had caused 90 million death.

  ② 　 Based scholars computation, from BC3200 to AD1964, in this 5164 years, there are 14513 times of war took place in the world, only 329 years is peaceful.

  ③ 　Master Zhizhe, Mahā-śamatha-vipaśyanā said : “One thought is endowed with the ten realms. One realm is endowed with the ［other］ ten realms, thus one hundred realms. One realm is endowed with thirty kinds of worlds ［i.e., each of the ten dharma realms is included in each of the three types of worlds: The world of sentient beings, the worlds of the five skandhas, and the worlds of lands］. Then one hundred realms are endowed with three thousand worlds. The three thousand worlds are in one thought. If there is no thought, there is no world. If there is a momentary thought, then there are three thousand ［worlds］.” “Ten spiritual realms” are hell, hungry ghosts, animals, Asuras, human, heaven （Devas）, Śrāvakabuddha, Pratyekabuddha, Bodhisattva and Buddha, each of these ten realms mutually includes all of the other realms, resulting in 100 “states of existence” that share the characteristics of the “ten suchnesses” : form, nature, embodiment, energy, function, cause, condition, effect, retribution and complete fundamental whole. Each will multiply with each other and multiply with five aggregates （skandhas）, sentient beings and their environment, thus forming three thousand worlds in one thought.