Buddhism As Education

What a blessing is was thought about by gods and men for twelve years but they did not attain true safety, the thirty eight blessings which were preached by the gods of gods make all that is bad perish. For the entire world’s benefit and welfare, we will recite that safeguard. The Safeguard Thus I have heard: at one time the Gracious One was dwelling near Savathi at Ananthapindika’s grounds in Jeta’s Wood. Then a certain god towards the end of the night, having lit up the whole of Jeta’s Wood with his surpassing beauty, approached the Gracious One and upon approaching and worshiping the Gracious One, he stood on one side. While standing on one side that god addressed the Gracious One with a verse: “Many are the gods and the men who have thought about the blessings hoping for safety, now please say what is the supreme blessing”. “Not associating with fools but associating with the wise; honouring those worthy of honour: this is the supreme blessing. Living in a suitable place, former

This is what the Great Sage preached about the qualities of the sanghas, after hearing it and while practicing, he is freed from all suffering. For the entire world’s benefit and welfare, we will recite that safeguard. The Safeguard Thus I have heard: at one time the Gracious One was dwelling near Savathi at Ananthapindika’s grounds in Jeta’s Wood. There it was that the Gracious One addressed the sanghas, saying, “Monks, Reverend Sirs”, those sanghas responded to the Gracious One, and the Gracious One said this, “there are these ten things, that one who has gone forth should frequently reflect on. What are the ten? “I have become one who has no class”, one who has gone forth should frequently reflect on this. “I am bound to others for my livelihood”, one who has gone forth should frequently reflect this. “I should comport myself differently”, one who has gone forth frequently reflect on this. “Can I myself find no fault with my virtue?” one who has gone forth should frequently refle

Goodness springing from our hearts arises from true sincerity and is true goodness. What is true goodness and false goodness? We must look into our hearts to see if we are genuinely practicing goodness. False goodness is simply following others, to act without sincerity while wishing for a return. True goodness is to wish for nothing in return. Learning and practicing Buddhism is nothing other than letting go of wandering thoughts, discrimination and attachments. When one does so, the true mind will manifest. It is true that. “in Buddhism, every wish can be fulfilled”. We often read in the sutras of the fire burning our forest of merits. What is the fire? It is anger and hatred. When we lose our tempers, we lose our merits as well. If you want to know how much merit you have, think of the last time you became angry. With one angry thought, the fire burns our forest of merits. Why do all our merits get destroyed with just a little anger? Because we lose our purity of mind. Therefore,

Matter is accumulated from units of consciousness [the rapid arising and ceasing of thoughts]. There is no matter that exists without consciousness. Both physical and mental phenomena are derived from our thoughts. Once our thoughts arises, various phenomena in the universe appear. Once our thought ceases, the universe disappears and at the same time our true nature instantly emerges. All phenomena in the universe are one entity and are the manifestation of the true nature. When one thought arises, all objects instantly appear. When there is one existence, all exist. When one existence ceases, all existence ceases. There is no order or before and after. It is much like the television screen that changes images all the time, but all the changes come from one screen. Different images are the result of different frequencies of transmissions. The frequency change can be compared to the change of thoughts. When on thought arises, all objects follows. That’s why the Buddha said, “All phen

Whether attaining something outside of ourselves such as material objects or inside ourselves such as virtues, we still need to seek from within, from the mind. Seeking from outside would be futile. Why? The outside factor is a constant as it cannot change whereas the mind is variable, it can be changed. How do man made calamities, war for example come about? They are from the confrontational and conflicting thoughts in our minds. For example, when there is profit, who do you think of benefiting first? If we think of ourselves first, then it will be difficult to avoid conflicts of interest with others. If everyone thinks of him or herself, how can this world be safe and secure? On the other hand, if everyone can put others before themselves, how can this world be in disorder? Many scientist now believe that everything in this world is composed of elementary particles such as electrons and quarks and that they are all actually tiny particles vibrating at different frequencies. Th

All phenomena are manifested by the mind. Our environment changes according to our mind. "Environment" here means mountains, rivers, earth, trees, flowers and grass. They all can be changed by our minds and we have to remember this sentence.. If we can be persons with pure, virtuous, sincere, compassionate mind, then the mountains, rivers, earth, trees, flowers and grass will become strong and wonderful. If our mind are full of greed, anger, ignorance and arrogance and our thoughts are constantly taking advantage over others to benefit ourselves, then the outer world will turn fragile. The true nature is of the utmost purity and virtuousness, it is perfect and radiant. Habits are the bad thoughts and views that one acquired after birth. Simply put, the conflict between the true nature and acquired habits are the conflict between altruism and self benefit. Compassion, loving kindness and all virtues are innate in the true nature of all beings, while selfishness and all

In Buddhism, we are taught not only to love, but that our love also needs to arise from a mind of sincerity, purity and equality. We call this kind of love compassion. Compassion is a rational love. We also need to use true wisdom. Wisdom is the true mind and emotion is the illusory mind. Love that arises from emotions will change while love that arises from wisdom will change while arises from wisdom will never change. Therefore, the Buddhas do not use love but instead compassion is used. On appearance, love and compassion seem to be the same but their intentions are different. Love may change to hatred but with wisdom, love will never change. All Buddhas and Bodhisattvas will love us no matter what happen; whether we love or hate them, becoming jealous or slandering, harming or destroying them. Their compassion for us will never change. This is true love. Most of us will find that our six sense become polluted when they encounter external surroundings. When they are pleasing

Today, many people are seriously ill. Why do people become ill? Where do illness come from? The root cause is our anger. If we can calm ourselves down and stop being angry, there will be no more illness and when we learn that we will be healthy all the time. Although there are still many people and reasons out there that can make us angry, we Buddhist call them, our karmic creditors, we do not have to be so obedient and get angry when they irritate us. If we become angry once they irritate us, then we are being fooled. We have to know the truth. They are here to make me angry. I know that and I will not follow their will. On the contrary, I will smile at them. In this way, no one can harm me. Who can actually harm us? Actually, we can only be harmed by ourselves, due to our own actions. If we can learn these, no matter how hard others try to irritate us, we will be impervious. If we can impervious, we will truly see through to the truth and let go of everything. When bad cau

What is merit? It is purity of mind, concentration and wisdom. Think about it, if we lose our tempers, how can we maintain our concentration and wisdom? It is impossible. As for good fortune, it is our wealth and intelligence. When our mind attains Constant Mindfulness of Buddha Amitabha or One Mind Undisturbed, we can accumulate merits and virtues. But with just one outburst of temper, all is lost i.e. no more Constant Mindfulness of Buddha Amitabha or One Mind Undisturbed. Therefore, we need to remain vigilant so as not to lose our merits. The Buddha once said, if we practice the Ten Virtuous Karmas, we will not fall into the Three Bad Realms. Instead, we would likely be born in the heavenly realms if we practice these good conducts diligently. If we achieve the deep concentration along with the Four Immeasurable Minds of loving kindness [providing happiness to others], compassion [taking away bitterness of others], joy [liberating others from suffering and feeling happy for t

When we observe all the worries, pain, bitterness, anger, good fortune, misfortune, good, evil, conflicts, confrontations and natural disasters around worldwide, we see that they are due to wrong understanding of the truth about life and the universe. From this misunderstanding, we erroneously generate emotional attachments, differentiate between others and ourselves, expand the conflicts and confrontations within ourselves to all beings, affairs, objects and the natural environment outside ourselves. This is why we are making disasters worsening everywhere. In reality, natural disasters are caused by human minds. The Buddha said, "greed is the cause of flood, anger is the cause of fire, ignorance is the cause of wind, arrogance and inequality are the cause of earthquakes". Once we understand the fundamental principles, we will understand that everything in this world and beyond arises from the mind and changes according to our perceptions. If we seek to become Buddh

Cultivation may be favourable or adverse. When an adverse condition appears, one should know that it results from a bad cause planted in the past. If a person displeases one or goes against one, then one should just laugh it off as this will cancel out the karmic debt incurred in the past. If one becomes angry, one will incur another debt on top of the old debt. Instead of cancelling out the old debt, one will have even more problems. As it said, "If one owes money, one will repay with money. If one owes life, one will repay with life. Reprisal breeds reprisal. It is cyclical and never ending". This principle, "to cultivate one is to cultivate all" was explained in the Avatamsaka Sutra. It is the learning and cultivation of non-hindrance. Everything arise from our true nature. If the cultivation is in accordance with the true nature, then it can be regarded as cultivating all. If we do good deeds that are not from our true nature and because we are seeking,

Ancient sages said that a wise and virtuous person knows that everything including "one sip and one bite" is destined. However, foolish people relentlessly pursue things that are already destined to be their. There is no need to be overly serious or to criticize everything. As we have learned in the Diamond Sutra, "All phenomena are illusory, like dreams, mirages, bubbles, shadows". Nothing is real. As the ancient sages also said, all phenomena are as fleeting as clouds. There is nothing worthy of anger or dispute. There is no point of dwelling on things for this will hinder our cultivation of purity of mind. In Venerable Ouyi's commentary on the Amitabha Sutra, we read "One let go of the phenomena one sees and keeps in mind and never reminisces about them". Letting go refers to how we are to react to our external environments. Outside stimuli often tempt us. But, ideally, when we see or hear these stimuli, we should not be attached to them.

What is exactly no wandering thoughts? What is correct thoughts? Having no wandering thoughts is being free from wandering thoughts, all discrimination and all attachment. Correct thought is a clear and correct understanding of all principles and matters, causes and results and the condition of anything and its phenomenal expressions. Therefore, in correct thought, these is wisdom, there are virtues and capabilities and auspicious marks. In correct thought, there are no wandering thoughts, discrimination and attachments. According to the Diamond Sutra, "Even the Dharma has to be laid aside, let alone worldly teachings". The "Dharma" refers to the Buddhadharma. One should not be attached to the Buddhadharma either. Any attachment would be a mistake. The Buddhadharma is like a boat, something we use for crossing a river. Upon reaching our destination, we should let go of the tool that got us there. The Buddhadharma is to help us overcome obstacles. When we ha

If we see someone in need and we unreservedly give him a dollar or more, then the merit of this accords with our true nature because at that time we did not discriminate between others and us. We did not distinguish between the receiver and the donor. We were not attached. In this way, the merits from giving a dollar or more are infinite for they are the uncovering of our virtuous natures. Jealousy and hatred are indeed thoughts of stealing. Why is that so? Because one does not like seeing others doing better. This mindset is abnormal. Wishing others would be worse off or becoming displeased, critical or slanderous when seeing virtuous people or good deeds being carried out - these are all thoughts of stealing. A virtuous person delights upon seeing other virtuous people or good deeds and will wholeheartedly assist these good people and help them accomplish their good deeds. A virtuous person will set a good example for whatever community he is in and his good deeds will certa

Greed, anger, ignorance, arrogance and doubt are the roots of all natural disasters. They are also the root cause of human diseases. When one has the cause of illness - greed, anger, ignorance, arrogance and doubt - in one's mind, one tends to feel resentment, hatred, vexation, anger and annoyance and these give rise to thoughts of killing, stealing, sexual misconduct and lying. The retribution will be the malfunction of internal organs and the occurrence of diseases and epidemics. When we as ordinary people, looking around us, we see only the illusory, ever-changing phenomena, not the truth of these phenomena. It is like looking at a stormy sea. we tend to see waves and surf. We forget the truth. What is the truth? The truth is that the waves and surf are water. When the Buddha said that all phenomena are empty, he meant that the condition is empty; all the phenomena do not have self-nature and are empty in themselves. Everything is empty and without self. "Self"

Needless worrying is also an indication of karmic obstacles. The past is past, what is the use of dwelling on it? Tomorrow is yet to come. To worry bout it is to have wandering thoughts. Some people are extremely good at worrying and wondering about the past and the future. The can do so all day long. This is to make a mountain out of a molehill and this is  karmic obstacle. What kind of mind are we using now? The deluded mind, it is not a true mind. There is no hindrance in the true mind With the deluded mind, when we try to see something with our naked eyes, we cannot see it clearly. It is like looking through  distorted glasses, seeing the external environment through a layer of delusion. This delusion is the Eight Consciousnesses and Fifty-One mind objects. With the glasses heavily contaminated, we then interact with the external environment through these consciousnesses and mind objects. Therefore, the environment has changed to that of the Six dusts. When these conscious

The teachings of Mahayana Buddhism emphasize perfect harmony, perfect wisdom, perfect undertaking and perfect merits. People today should try to appreciate this point and learn from the teachings. Only the sages' teaching of wisdom can help us improve ourselves. Buddhism teaches us to eliminate our afflictions and bad habits. In other words, we are to correct our wrong thoughts, wrong mindsets, wandering thoughts, discrimination and attachments and accord with the rules of the nature and the order in which nature functions. We should also understand the relationship between the entire universe and the rules of nature; the ultimate truth is what everything indeed one entity and is harmonious. We and the universe are all in one entity. The reason why our merits cannot compare with those of Buddhas and Bodhisattvas is the differences in the minds, in the intentions. The environment changes according to the mind. As ordinary people, we are very narrow-minded, thus no matter ho

The sutras help us to understand the true reality of life and the universe so that we will know the proper way to think and behave as well as the appropriate cultivation method to be used. Only when we truly accord with the teachings of the sutra will we benefit. if we chant or read indifferently without applying the principles, then our efforts will be futile. Only when we become aware of the purpose and method of chanting the sutra can we actually achieve any results. Today, people simply recite absentmindedly like a small child who sings a song with the right words to the right tune but without understanding the meaning. Only when we become aware of the purpose and method of chanting the sutra can we actually achieve any results. If the Buddha's teachings are not integrated into our minds and our minds are still dictated by our afflictions and habits, what is the use of chanting the sutras? Only our verbal karma is good; whereas our minds and behavior still remains the sa