Table of contentsChapter 1: The Cause of Our Chaotic World .......... 3
Chapter 2: Buddhism as An Education .......... 4 - 7
Chapter 3: Author's Own Experience with Buddhism .......... 7 - 9
Chapter 4: The Methodology and Symbolism of the
Buddhist Educational System .......... 9 - 15
Chapter 5: The Integration of Confucianism and Buddhism .......... 15 - 21
Chapter 6: The Buddha's Teaching is for Everyone .......... 21 - 23
Chapter 7: Key to the Greatest Treasure .......... 23 - 24
Chapter 1:
The Cause of Our Chaotic World
Today's societies in Taiwan and elsewhere in the world are rather
abnormal, a phenomenon that has not been witnessed before
either in the West or the East. Some Westerners have predicted
that the end of the world will occur in 1999 and that Christ will
return to earth for Judgement Day. Easterners have also predicted
impending disasters that are similar to those predictions in the West,
the only difference being the time frame which is some twenty years
later. Some of these are ancient prophecies, which we should not place
too much importance on. However, if we view our environment
objectively, we will realize that this world is really in danger.
Environmental pollution has become a serious problem and now
mankind has finally begun to understand the need for protecting our
environment. However, the problem of mental or spiritual pollution
is many times more serious than that of the environment. This is the
source of worldly ills which not many people realize. The Chinese
have a saying. "Education is most essential to establish a nation,
train its leaders and its people." For centuries, the Chinese have always
believed in the primacy of education which is considered the foundation
for a peaceful and prosperous society. It provides the solution to a myriad
of social ills and leads the way to changing one's suffering into happiness.
Education has a strong impact on the nation and its people . Moreover,
elementary school is the foundation, the basic building block in an
educational system.
Chapter 2:
Buddhism As An Education
Buddhism officially came to China in 67 AD. The Emperor had sent
special envoys to India to invite Buddhist monks to come to China to
teach Buddhism, which in that period, was regarded as an educational
system, and not as a religion. Regretfully, about two hundred years ago,
the practice of Buddhism had taken on a more religious facade. Therefore,
the purpose of this talk is to correct this misunderstanding, by leading us
back to the original form of Buddhism as taught by Shakyamuni Buddha.
The Goal of Buddha's Teaching
Buddhism is Shakyamuni Buddha's educational system which is similar
to that of Confucius for both presented similar viewpoints and methods.
The goal of Buddhist education is to attain wisdom. In Sanskrit, the language
of ancient India, the Buddhist wisdom is called "Anuttara-samyak-sambhodi"
meaning the perfect ultimate wisdom.Buddha teaches us that the main objective
of our practice or cultivation is to achieve this ultimate wisdom. Buddha teaches
us that the main objective of our practice or cultivation is to achieve this ultimate
wisdom. He further taught us that everyone has the potential to realize this state
of ultimate wisdom as it is an intrinsic part of our nature, not something one obtains
externally. However, most of us have become confused through general misconceptions
and therefore, are not able to realize this potential. So if we break through this confusion.
we will realize this intrinsic part of our nature. Thus, Buddhism is an educational
system aimed at regaining our own intrinsic nature. It also teaches absolute equality
which stemmed from Buddha's recognition that all sentient beings possess this innate
wisdom and nature. Therefore, there is no inherent difference among beings. Everyone
is different now because we have lost our true nature and have become confused.
The degree of wisdom exhibited by individuals depends on the degree of delusion
and has nothing to do with the true nature of the individual. Buddhism helps us to
realize that innate, perfect, ultimate wisdom. With wisdom, we can then solve all our
problems and turn suffering into happiness. Due to our lack of wisdom, we perceive,
view and behave foolishly, and thus suffer the consequences evoked by our incorrect
actions. If we have wisdom, our thoughts, viewpoints, and behavior will be correct;
how then can we suffer when there are no ill consequences to suffer from? Of course,
we will be happy. From here, we can see that suffering is caused by delusion and the
source of happiness is our own realization of wisdom.
The Core of Buddha's Teaching
Buddha's teaching contains three major points: discipline, meditation and wisdom.
Wisdom is the goal and deep meditation or concentration is the crucial process
towards achieving wisdom. Discipline through observing precepts, is the method that
helps one to achieve deep meditation; wisdom will then be realized naturally. Buddha's
entire teachings as conveyed in the sutras, never really depart from these three points.
Buddhism encompasses the entire collection of works by Shakyamuni Buddha which
is called the Tripitaka. This can be classified into three categories: sutra, vinaya and
shastra which emphasize meditation, discipline or precepts, and wisdom respectively.
The Buddhist Educational Organization in China
Buddhist education is based on filial piety, as is the Chinese culture. Prior to the
introduction of Buddhism to China, filial piety was the pillar of society and was
supported by the wise men of ancient China. When Buddhist monks from India
came to China and started to discuss Buddhism with government officials, it was
immediately apparent to everyone that Buddhism shared numerous similarities with
the indigenous Confucian traditions. As a result, the government embraced them
and requested that the monks stay in China permanently.
The first two monks who came to China, Motan and Chufarlan, were received by
"Hong-Lu-Si", which is equivalent to our present Foreign Ministry or State Department.
"Si" was designated as a ministry of the government. The Chief of Hong-Lu-Si is
equivalent to a foreign minister or Secretary of State. However, Hong-Lu-Si could
only receive foreign guests temporarily . In order to allow them to stay permanently,
the Emperor added another ministry. "Bai-Ma-Si", to take charge of Buddhist education.
Originally, the "Si" had nothing to do with a temple, but merely denoted a ministry of
the imperial court, now it denotes a temple in contemporary Chinese. So, there were
two ministries in charge of education. The "Li-Bu", managed by the Prime Minister,
was in charge of the traditional Confucian educational system. This organization
served the same function until the early 1900's. As the Emperor had given enormous
support to the "Bai-Ma-Si", Buddhist education rapidly spread throughout China.
In many instances, it had even far exceeded the efforts to educate people than the
traditional education system of "Li-Bu". Consequently, there may not have been
a Confucian or Manfucian school in every village, but there was a "Si" everywhere. Again,
the Buddhist "Si" , or temple, used to be an educational institution and did not perform
religious ceremonies at all, unlike what often takes place in contemporary temples nowadays.
Another important mission for the original "Si" was sutra translation. The scale
of the translation effort is hard to imagine today. During the seventh century, the famous
monk Xuan-Zang had supervised six-hundred scholars in sutra translation. Prior to this,
a monk named Kumarajiva had a translation team of about four hundred scholars.
Therefore, the "Si" was a large government organization. Unfortunately, it was completely
transformed into a place to deal with superstition and spirits around two hundred years ago.
Its educational characteristics totally disappeared, which was truly regretful.
The Four Current Types of Buddhism
Today, there are four types of Buddhism being practiced. First, there is the religious
Buddhism which can be witnessed in temples throughout Taiwan. However, this does not
represent the real Buddhism. Second, there is the academic Buddhism being taught in many
universities today, where we see Buddhism being treated purely as philosophy, an academic
pursuit, especially in Japan. This is not exactly Buddha's education either. Third, which is
the most unfortunate of all, is the total degeneration of Buddhism into a cult. This third
type of Buddhism is much more damaging to the general public than the first two types.
Finally, there is the traditional Buddhism, the teachings of Shakyamuni Buddha in its
true essence which is very rare in our day and age.
Chapter 3:
The Author's Own Experience with Buddhism
When I was a young student in Nanjing, I did not believe in any religion. I went to
church with some classmates to learn about Christianity. Although I tried to understand
it, I could not find a way to accept it. My favorite religion at that time was Islam because
its emphasis was on moral principles and ethics, and I thought that this was rare among
religions. When I came in contact with Buddhism back then, the monks were not very
convincing. Therefore, I could not accept Buddhism either and it was the one I resisted
the most. I was too young at that time and had not met a true practitioner.
After I arrived in Taiwan, I heard of Professor Dong-Mei Fang, who was then a famous
philosopher and a professor at the National Taiwan University. Having become an admirer
of his, I wrote him a letter asking about taking a class from him at the university.
Professor Fang was only in his forties at that time. He invited me to his house and told me:
"... nowadays in school, professors don't act like professors, and students don't act like
students either. If you come to the university and expect to learn something, you will be
sorely disappointed." When I heard this, I was pretty upset since he had basically poured
cold water over my plans. Finally he told me:" Well, why don't you come to my house
every Sunday, and I'll give you personal instruction for two hours." I could not believe
that he was so compassionate towards me. I learned about philosophies at Professor Fang's
small table in his little living room, one on one. This was extremely precious to me. He
introduced the philosophies of the West, China, India and finally Buddhism. He taught me
that Buddhism is the pinnacle of the world's philosophy and that it provides the greatest
enjoyment for mankind. What he told me was fascinating and soon I realized that Buddhism
contained something magnificent. I started to visit the temples in Taipei. However, the monks
I met in those temples just could not clearly explain Buddhism to an intellectual skeptic like
myself. But of course, the monks are much better in teaching Buddhism today. Then I set my
first sight on Shan-Dao-Si, which was a large temple in Taipei with a vast collection of sutras.
During that period of time, the wide publication and circulation of Buddhist books was very
rare. The monks at Shan-Dao-Si were extremely kind to me as they allowed me to borrow
many of the precious and rare sutras. This was a great help to me.
Soon after I started to learn Buddhism seriously, I was fortunate to meet Master Zhang-Jia.
He was a well-accomplished practitioner who taught and guided me in my study and practice.
Just like Mr. Fang, he taught me two hours every week for three years until he passed away.
I then went to Taizhong to follow Mr. Bing-Nan Lee and started studying and practicing
with him.
Buddhism is a special kind of knowledge, it is not a religion. In order to derive real benefit
from it, we have to understand it's true nature. I have the utmost respect for Buddhism and
I believe Shakyamuni Buddha to be the foremost educator in the history of the world. He was
just like Confucius in that he taught everyone tirelessly and without discrimination.
Chapter 4:
The Methodology and Symbolism of the Buddhist Educational System
The Continuing Education System for Teachers
The continuing education system for teachers was first established by Shakyamuni Buddha.
Many of his students were well-accomplished under his instruction. Every year, these students
were assigned to teach at different places for nine months. In India, the rainy season runs from
mid-April to mid-July. Since it was inconvenient to travel and teach during those three months,
all the students would come back to meet with Buddha to receive additional teachings and to
learn from each other in class discussions. This was called the summer retreat and it parallels
what is currently known as continuing education for teachers. The modern continuing
educational system is pretty much necessitated by the advancement in technology. However,
twenty-five hundred years ago, Buddha had already adopted this idea in bringing his students
back for additional teachings.
The Artful Buddhist Teaching
Buddhist teaching is full of artistic expressions. It was originally an education which combined
what was equivalent to today's museum and school system. Therefore, the "Si" combined the
traditional school, library and museum. In ancient China, the traditional school system was not
universal. Most students went to a "Si" to study because it usually had a complete collection of
books, similar to today's library. The collections included not only sutras, but almost every kind
of publication. The monks were familiar with Buddhism, Confucianism, Taoism and ancient
Chinese texts. They were capable of answering questions and were well-versed on various subjects.
Consequently, Buddhist institutions began to take over the educational mission for China.
Typical Buddhist buildings are expressions of art which are called "Expressions of Buddhism".
However, Buddha and Bodhisattva statues do not represent polytheism, the worship of more than
one god. Each statue serves to inspire wisdom and awakening in each of us. They also represent
certain aspects of Buddhism which remind practitioners of the particular topic of teaching.
For example, Guan-Yin Bodhisattva, the most popular Bodhisattva in China, represents Infinite
Compassion. When we see this statue it reminds us to apply compassion when dealing with the
world, its people and surroundings. However, people nowadays worship Guan Yin Bodhisattva
as a god and pray for the relief of suffering and to eliminate obstacles. This is a superstitious view
and misconception because people forget the fact that the statues are expressions of concepts
in Buddhism.
Buddhist architecture is also an artistic expression, with the temple's main cultivation hall being
similar to a large meeting or teaching hall. From the exterior, it appears to have two stories, but
there is only one story inside. The external two stories represent "absolute truth", the true face of
life and the universe, and "relative truth", worldly views still clouded with delusion. The interior
single story illustrates that both are the same truth. To the deluded, the two appear distinct and
different; however, to the enlightened, they are one and the same.
In the center of the main cultivation hall, there are three statues, one Buddha and two Bodhisattvas.
Buddha represents the true nature of the universe and human life, which is called "Buddha nature" or
true mind. "Buddha" is translated from Sanskrit, and means someone who is totally enlightened.
The Buddha statue represents our original enlightenment and the Bodhisattvas statues represent
the application of our original enlightened mind. All the representations and applications are
infinite and can be classified into two categories: wisdom and practice. For example, the Pure Land
school pays respect to the Buddha and two Bodhisattvas of the Western Paradise. Amitabha Buddha
(Infinite Life and Infinite Light/Amituofo) represents the infinite enlightenment which is an intrinsic
part of our nature. Bodhisattvas Guan Yin (Perceive the Suffering of the World/Avalokiteshvara) and
Da Shi Zhi (Great Strength/Mahasthamaprapta) respectively portray compassion with kindness and
great wisdom. We should be compassionate and kind toward all beings. Our thoughts, views and
behavior should be rational rather than emotional, for emotional behavior spells trouble. Therefore,
we should not treat the Buddha and Bodhisattvas as gods. But will they help us? Yes, they will by
providing us with the knowledge of how to protect ourselves from delusion, thereby obtaining
release from suffering. As we learn the background of the artistic components in Buddhist architecture,
music and statues, we will gain an enriched experience by paying a visit to a traditional Buddhist temple.
However, nowadays many people do not understand the meaning and teachings of Buddhism.
They mistake the multi-representations of Bodhisattvas as a sign of polytheism. What people fail to
understand is the fact that the statues in Buddhism are teaching aids and not statues of gods. All
Buddhas and Bodhisattvas represent our nature and cultivation of virtue. We have infinite capabilities
within our true nature that cannot be expressed by just one single term. Therefore, we have multiple
representations, for instance, a capable person today may have many titles on his business cards to
show his positions and accomplishments. The Buddha and Bodhisattvas are actually representations
of the nature within ourselves: Buddha, as in our true nature of mind, and the Bodhisattvas, in our
virtue of cultivation. We all possess these qualities. Not until we come to realize the meaning of
Buddhist symbolism, will we appreciate the sophistication and completeness of its education.
Typical "Si" buildings are rare today. The first hall of a "Si" is the hall of Heavenly Guardians, also
known as Dharma Protectors. Situated in the center of the hall, facing the front door,
is Mi Le Pu Sa (Maitreya Bodhisattva) who is represented by the image of the historical monk Bu-Dai.
Mr Le Pu Sa has a big smile which conveys the idea that in order to truly learn Buddhism, one should
learn to be cheerful and courteous to all. He also has a huge belly which represents fairness, flexibility,
impartiality, patience and tolerance.
Standing beside Mi Le Pu Sa are the four Heavenly Guardians or Dharma Protectors. They are
symbolic guardians of the practitioners of the Buddhist way. Whom do they protect? They protect us
by reminding us to educate ourselves and to safeguard the proper knowledge which we should learn.
Each guardian portrays a different aspect of thought or action.
The Eastern Dharma Protector (holding a lute) symbolizes responsibility and safeguards the
territory, which means that all of us are responsible for ourselves, our family, society and the country
as a whole. If each of us performs our duties well, fulfilling our obligations, we support each other and
ourselves as well. The Southern Dharma Protector (holding a sword) symbolizes progress and teaches
us diligence. He emphasizes the importance of constantly cultivating and advancing our virtue, wisdom,
knowledge and to improve performance in ourselves and our duties. This is similar to Confucian ideas
of daily self-improvement.
The Western Dharma Protector (holding a dragon or snake) symbolizes comprehensive vision
and knowledge gained through exposure to the world. He represents the need to open our eyes to
observe nature and man, to refine what we see and learn, and to distinguish good from ill. The Northern
Dharma Protector (holding an umbrella) symbolizes comprehensive study and learning. Both teach ways
of practice and how to achieve the goals in responsibility fulfillment and self-improvement. As the ancient
Chinese have said:" To read ten-thousand books and to travel ten thousand miles". We read to gain more
knowledge and travel to observe more effectively. We will then be able to improve ourselves and
to perform our duties most effectively.
Today, people visit the Hall of Dharma Protectors to burn incense, to prostrate, to offer flowers and
fruit praying for protection and safety. This is totally wrong. All the facilities, images of Buddha and
Bodhisattvas and any offerings made are teaching tools designed to inspire our mind and wisdom.
They also serve to remind us of the importance of being enlightened instead of deluded, virtuous instead
of deviated, pure instead of polluted. These are the threee principles of Buddhist teaching and practice.
Methods of Practicing Buddhism
The ways in practicing Buddhism are numerous, eighty-four thousand in total. Each path is
different from the others but ultimately leads to the same goals: enlightenment, proper thoughts and
viewpoints, and purity. As such, all paths are equal without one being superior to the other.
People have different abilities and levels of accomplishment. Furthermore, they are from different
environments and should choose a path most suited to themselves. We can choose any one of
the three goals to concentrate our practice on. When we achieve any one of them, the other two
will come naturally.
There are ten schools of practice in Buddhism. Zen stresses the pursuit of the perfect clear
mind or enlightenment. The Pure Land and Tibetan Buddhism or Vajrayana school stress obtaining
the pure mind. Other schools concentrate their practice on proper thoughts and concepts.
Regardless of which method or school one chooses, they all lead to the same outcome. In other words,
once we become an expert in one method, we will be an expert in all methods.
The purity of the world comes from an individual's inner purity. With a pure mind (a mind without
greed, anger or ignorance) a higher level of wisdom arises in which the world around us naturally
comes into harmony. By reciting the Buddha's name, meditating, reciting sutras or mantras, and
practicing in accordance with Buddha's teaching, one will attain enlightenment, proper thoughts and
viewpoints, and purity of mind thus becoming void of all deluded thoughts.
On the other hand, one is totally on the wrong path if one chants Buddha's name in the hope of
gaining a promotion or wealth. That is religion and superstition, and it goes against the teaching of
Shakyamuni Buddha.
How Buddhist Terminologies illustrate Buddhism as an Education
Buddhism is the teaching of Shakyamuni Buddha as he was its founder. We call Him the "Original
teacher",just like the Chinese call Confucius the "Greatest sage and teacher". The relationship between
Buddha and ourselves is a teacher-student relationship, which is not religious in nature. In religion,
there is not a teacher-student relationship but that of father-son or master-servant.
About twenty years ago I gave a series of lectures in Fu-Ren Catholic University and taught in the
Thomas Monastery for one semester. I told my students, who were mainly priests and nuns, to take refuge
in the Buddha and to learn Buddhism well. There is absolutely no conflict between Buddhism and religion,
for one is teacher-student, and the other father-son. If the priests and nuns were to practice Buddhism and
in turn abandon their own religion, I believe that even Buddha would not accept them, for it is against
human ethics to discard the parent for the teacher. Therefore, the followers of religion will benefit if they
practice Buddhism. As we practice, we will attain the wisdom to know exactly what Heaven is like, and
will be able to decide when and how we want to go there. Thus, Buddhism is a way of teaching as it
teaches us how to regain our true wisdom.
When a monk is called "He-Shang", he is equivalent to the principal in today's school, for he is the
director of educational strategies. All other faculty members are teachers who execute the principal's
educational strategies and act as role models for the students' behavior and speech. My late teacher,
Professor Fang constantly assured me that Buddhism is an education. Later in my studies of the sutras,
I reaffirmed his statement that Buddhism is the pinnacle of the world's wisdom. It provides the greatest
enjoyment for humankind. I have experienced the unsurpassable joy of being free from afflictions,
delusions and wandering thoughts. My body and mind are clean and pure, totally at ease. I am the happiest
person in the world. Therefore, I feel indebted to Professor Fang, for without him, I would not
have learned Buddhism nor would I have such complete happiness derived from practicing
Buddha's teaching.
Chapter 5:
Integration of Confucianism and Buddhism
Buddhism successfully merged into Chinese culture; they became inseparable. The basic concept
that they share is to give up one's own interest for the sake of others. Confucianism and Buddhism
advocate the enhancement and glorification of filial piety, the respect and devotion of an individual
for their parents and teachers. Filial piety is a major element in accomplishing world peace.
What is education? It is the meaning and the value of human life, the relationships between human
beings as well as those between humans and the universe. Confucian teaching encompasses three main
points. First, it is important to understand the relationship between humans, once this is understood we
will learn to love people. Second, it is important to understand the relationship between humans and
heaven, once this is understood we will learn to respect heavenly beings and spirits. Third, it is important
to understand the relationship between humans and the environment, once this is understood we will
learn to take care of the environment and to appreciate every single thing around us. There are four
studies within Confucian teachings: virtue, speech, skills for earning a living and the arts. The teaching
of virtue is the core of Confucianism, it is absolutely crucial, for without moral behavior we become
selfish and concerned only with ourselves at the expense of society. Such behavior can result in world
chaos. Today, our education has lost that emphasis. Schools only teach skills which are superficial and
not the root of education. When the root is rotten, it shakes the foundation of society and causes
the chaos which we are experiencing today. Elementary schools are like the root of education:
junior highs, high schools, and colleges are the flowers and leaves. Teachers should start teaching filial
piety to our children as early as possible.
By looking at the way Chinese characters were created, we cannot but admire our ancestor's high level
of wisdom. We thank them for having given us something that is so valuable and exquisite. The Chinese
character "piety" embraces the spirit of Buddhism and the foundation of education as it is a combination
of the characters for "old" and "son". Nowadays, people talk about the generation gap between parents
and children which is something traditional families did not have. In the Chinese tradition, not only are
father and son one unit; grandfathers and grandsons, etc. are all part of the same continuum. This is
a unique concept. Westerners often ask why Chinese people pay respect to ancestors since we barely
know them? The remembrance of our ancestors is the foundation of Confucianism and Buddhism,
which is the source of harmony in society and peace in the world.
Today everyone longs for world peace, but we need to start from the foundation of filial piety to
obtain it. Buddhism emphasizes unconditional compassion for all sentient beings in the universe
and beyond; in the past, present, and future. The continuum of time and space is inseparable from
oneself, for We Are All One Entity. One does not find this extensive concept in religion. "Thus
Come One", one of the ten names for Buddha, stands for an enlightened being, which is our basic
nature, and also the essence of the universe and human life. This concept is embodied by the Chinese
character "piety" and the name of Amitabha Buddha in the Pure Land school. The names may be
different but the meanings are the same: unconditional love for all beings which surpasses space
and time.
Five Human Relationships
Confucian teachings are based on five human relationships which are founded on moral principles.
The five human relationships include those between husband/wife, parent/child, siblings, friends, and
political leaders and the public. Husband/wife represents the smallest and the most intimate circle of
human relationships. Outside the small circle is the extended family which includes the relationships
between father and son and those among the siblings. Outside the family there is society at large which
includes additional relationships between the individual and his leader, and circles of friends. We now
often talk about the need to unite people. In ancient times, the Chinese had no use for the word "unite",
for the five human relationships define the union of all people. Everyone on this earth is our brother.
Each is responsible for the other; parents being compassionate, sons and daughters being filial to
their parents, siblings and friends being respectful to each other. In this way, the country and its people
are already a perfect union. The relationships between people also define responsibilities from one to
the other. Everyone has his own duty and responsibility to fulfill.
The Practice of Confucianism and Buddhism
Human beings differ from animals by adhering to human relationships and basic moral principles.
The practice of Confucianism is based on having sincere and proper thoughts, correct behavior,
a well-organized family and country, and peace for all. This is identical to the views of Buddhism which
also emphasizes practicing and learning. It all starts from generating the Boddhicitta mind. "Bodhi" is
a Sanskrit word meaning enlightenment. Enlightenment means an "awakened" mind. It is similar to
the sincere thought and proper mind advocated by Confucianism. A Chinese government official defined
sincerity very well. He noted that "Sincerity means having no single thought". There will be no sincerity
as long as there are corrupted thoughts, wandering thoughts, or even the rise of a single thought.
His definition is identical to that of Buddhism. The Sixth Patriarch once said "...(the pure mind) contains
nothing therefore collects no dust". However, people in general have a lot of wandering thoughts. How
can one be rid of these wandering thoughts? The Confucian answer is "...to fight against uprising desires
and achieve wisdom". This practice was stressed in the elementary school of the Confucian system.
Buddha said, severing all desires is to stop all worries and troubles.
The Confucian Elementary School System
In the past, the Chinese elementary school students were well trained to guard against the uprising of
desires. Schools emphasized training in students' concentration and wisdom. Students started school at the
age of seven. They stayed with their teachers and only went home during holidays. They were taught
the correct ways to deal with everyday life and the proper manner to attend to their teachers and elder
schoolmates. This was called the education of moral principles based on human relationships. When
the children went home, they would then treat their parents and siblings with filial piety and respect.
From the ages of seven to twelve, students were required to memorize and recite fluently the ancient
texts. The teacher would first select materials which contained the profound wisdom of sages and saints
and then encouraged the students to read and recite the material up to one or two hundred times a day.
Children would have scattered thoughts if they were not assigned any tasks to do. The purpose of reciting
was to focus their mind so that they would eventually obtain a pure mind, concentration and wisdom;
even though they may not have understood the meanings. However, the current educational system,
in existence since the Revolution of 1911, eliminated this two thousand-year-old tradition and adopted
the western educational system. This change, upon close examination, leads one to the root of modern
China's social problems.
The Confucian Tai School System
At the age of thirteen, children were sent to Tai school, as there were no junior or high schools
in ancient China. Tai school emphasized the analysis and discussion of the materials students had already
memorized in elementary school. The teachers were experts in their fields and would concentrate on
that field throughout their entire career. Each of them taught a small class with ten to twenty students
and the lectures were not necessarily given in the classroom with textbooks. During that period,
all the textbooks were printed in universal format: twenty words per column and ten columns per page,
with no space in between. The format was standard for the entire country regardless of the publisher.
Both teacher and students memorized the textbooks so well that they even knew exactly where the study
materials were located. Since everything had been memorized earlier, there was no need for books after
elementary school.
Teachers often took their students on field trips to broaden their knowledge and experience. As they
traveled, knowledge was imparted to them along the way. Thus, the trips were without textbooks or
restraints but accompanied with wine and food and filled with joy. The students would attend to
the needs of the teacher. So as they concluded their travels to the many beautiful places, the course
would come to an end as well. For many, attending Tai school was the most joyful time of their lives.
In Taiwan, those who are in their eighties or nineties may have experienced this kind of education.
My late teacher, Mr. Lee, then in his nineties, could still apply materials he had memorized in elementary
school when writing articles, no reference materials were required. This was the method he used to acquire
the original wisdom which comes from the pure mind. With the pure mind, true wisdom arises. Having
true wisdom is to know a person's past and future and also to understand the laws of cause and effect.
One should not judge things by their appearance, but know and understand how events came about.
The wisdom of knowing nothing emphasized in Buddhism is the original wisdom. Only when one has
a pure mind which contains nothing, will he also know everything when he is in contact with
the external world. Therefore, the practicing and studying of Buddhism begins with eliminating all
thoughts in order to obtain a pure mind.
All this made me think of our children, who are so pure, so innocent and uncontaminated in their
thinking which is why it is best for our childen to start learning Buddhism early in childhood. With little
effort children can truly and easily benefit from it. The experiences of a person with a pure mind are
so different and profound that no ordinary person can truly appreciate them.
World Peace Can be Achieved if the Mind and Body are Well-trained,
the Family is Well-run and the Country is Well-governed.
A real practitioner will keep himself from being greedy, angry, ignorant and arrogant toward others and
his environment. If one has any of the elements just mentioned, then he is neither sincere nor proper.
Sincerity, proper thoughts and viewpoints are the basis for training the mind. A person with a pure mind
and body will not become ill. We suffer from illnesses because our minds are filled with wandering
thoughts and worries which are derived from greed, anger, ignorance and arrogance.
As mentioned earlier, sincerity, proper thoughts and viewpoints are the basis for purifying one's mind.
A purified mind leads to a purified body and naturally a person will become immune from illness; thus
a realized practitioner would never get ill. Moreover, if a person is determined to follow the path of
Buddha, he or she will not die in the conventional manner. A conventional death means a person does not
know exactly when they will leave this world, nor where they will go afterwards. On the other hand,
true practitioners with confidence in themselves and in Amitabha Buddha, who cultivate in accordance
with Buddhist teachings, will be capable of controlling both the time of leaving this world and of being
reborn in the Western Pure Land. This is neither unusual nor a fairy tale, but the simple truth, and can be
achieved by cultivating the pure mind and vowing to reach the Western Pure Land. Therefore, one must
understand how important it is to be free of worries and attachments. Every Buddhist should maintain
a pure mind and body at all times, treating everyone and everything with equality and composure.
Only then would the family be in harmony, the society in unity and the world at peace. No longer would
we have feuds, conflicts or wars. The peace and happiness which we wish for today would no longer be
a dream. World peace can be achieved if we combine Confucianism and Buddhism into our educational
system.
The Eight Basic Confucian Moral Principles
Loyalty, filial piety, compassion, love, trustworthiness, responsibility, peace and equality are the eight
basic Confucian moral principles and are represented by four Bodhisattvas in Buddhism. Di Tsan Wang
Pu Sa(Earth Store Bodhisattva/Kristigharba) represents filial piety and therefore the Di Tsan Sutra is
also known as the Filial Piety Sutra. This is because it teaches filial respect for both parents and teachers,
who are both equally important in Buddhism and Confucianism. To treat one's parents with filial piety
and to respect teachers are the innate virtues of human nature. The goal of Buddhist teaching is for us
to realize the true nature of the mind which can only be achieved by discovering its virtuous nature,
without which one will never become enlightened.
Guan Yin Pu Sa symbolizes compassion and represents kindness and love. Wen Shu Shi Li Pu Sa
(Manjusri Bodhisattva) symbolizes wisdom and represents faith and loyalty. Pu Xian Pu Sa(Universal
Worthy Bodhisattva/Samantabhadra) symbolizes great vows and putting Buddha's teaching into practice
including filial piety, compassion and wisdom. He represents peace and equality. With compassion and
wisdom, one can generate merits. To enjoy merits is to build upon the foundation of equality and
purity - this is the greatest enjoyment for humankind. To cultivate merits in childhood, generate merits
in middle age and enjoy merits in old age are described in Chinese as truth, virtue and beauty. One who
enjoys merit in old age is called the complete person, which is similar to Buddha. We must understand
that Buddhas and Bodhisattvas are not gods but the most perfect and happiest beings for us to learn from.
These principles were evoked long ago by wise ancestors in China long before Buddhism was
introduced there. Shakyamuni Buddha, Confucius and Mencius had never met, but they all had identical
concepts and teaching methods. That was truly a coincidence and as is said in Chinese, "Heroes would
have similar views" or said in the West, "Great minds think alike".
Chapter 6:
The Buddha's Teaching is for Everyone
Recently a student came to me and asked how to practice Buddhism. The answer is the Four Universal
Vows of Buddhas and Bodhisattvas:
( 1 ) Sentient beings are innumerable,
I vow to help them all;
( 2 ) Afflictions are inexhaustible,
I vow to end them all;
( 3 ) Ways to practice are boundless,
I vow to master them all;
( 4 ) Enlightenment is unsurpassable,
I vow to attain it.
To help others is to do our best in assisting them to break through delusion and become awakened,
then they will be able to attain true happiness and leave suffering behind. In order to help all beings
escape from suffering, one should be a good cultivator, excelling in moral and academic achievements.
A cultivator can learn by upholding the precepts so as to guard against harmful consequences created
by speech, body, and mind, i.e. words, deeds, and thoughts. Before comprehensive learning, however,
it is necessary to cultivate good virtue by ending our afflictions including greed, anger, ignorance and
arrogance as they are the sources of all desires and delusions. True wisdom arises from cultivation of
high moral character, from a pure, non-discriminatory and compassionate mind, and not from
knowledge gained from books. Without a pure mind, the knowledge gained leads to deviated views.
Therefore, the first priority in practicing Buddhism is to purify our mind and cut off all attachments to
erroneous ways. With the pure mind we can then reflect everything clearly and know all, thus attaining
true wisdom and enlightenment.
Buddhism is for everyone, regardless of gender, age, occupation, nationality or religion. Everyone
should learn and practice Buddhism, for it is the teaching of ultimate, perfect wisdom. There is a need
for Buddha's teaching in all parts of the world. However, it is not easy to nurture Buddhist teachers.
The difficulty lies with the fact that most people cannot renounce their worldly fame and wealth which
are the major obstacles in learning and practicing Buddhism. Without a pure mind there is no way to
truly understand Buddha's teachings and to realize the causes of all the problems in this world.
Meanwhile, without virtue of merits, and good causes and conditions, practitioners cannot find good
teachers. Therefore, I always encourage young practitioners to resolve to save our country and the world.
Chapter 7:
Key to the Greatest Treasure
Recently, we have established a Pure Land Learning Center in the United States. The goal is to
introduce the traditional Chinese culture to Westerners and to help them practice Buddhism. Our
ancestors invented the most precious and timeless vehicle: a classical Chinese language, called
Wen-Yen-Wen, in order to transmit the ancient culture to us and future generations. With this
powerful vehicle, we can read the publications of Confucius or Mencius that were written
twenty-five hundred years ago. Because our ancestors realized that language would be changing from
time to time, they used this classical Chinese language to pass on their wisdom, thoughts, skills and
experiences. It is not difficult to learn Wen-Yen-Wen. Mr. Lee, my teacher, has taught us the secret
to reading the classical language, one only has to recite fluently fifty chapters of ancient Chinese
literature. In order to write in classical Chinese, one needs to memorize one hundred chapters.
With this key, Wen-Yen-Wen, we can have access to and learn Buddhism and ancient Chinese wisdom,
for the latest translations of Buddhist sutras were in this classical language. Along with the pure,
non-discriminating and compassionate mind, we can thus unlock our ultimate wisdom.
I have encouraged practitioners to read the Infinite Life Sutra, which is written in a simpler form of this
classical Chinese language. Eighty percent of its content should be easily understood by the general public.
There are only forty-eight chapters in this compilation of the Infinite Life Sutra, which is close to the
amount that Mr. Lee required us to memorize. This is a good way to start learning this classical Chinese
language. After reading and memorizing this sutra, I believe there will be no more obstacles in reading
other Buddhist sutras. I strongly urge not only practitioners but also Westerners who want to learn
the Chinese culture and Buddhism to memorize fifty chapters of Wen-Yen-Wen or the Infinite Life Sutra.
With two or three years of effort, one can obtain the key to explore the wonders of ancient Chinese
wisdom and at the same time, transform the Buddhist sutras into one's own private treasure. Without
this key, having all these collections of sutras and ancient Chinese literature would be futile, for there
is no entry into the treasury.
Elementary School is the Foundation of Happiness
Ladies and gentlemen, parents and students, elementary school is the foundation for happiness
in human life, the root of the country's future and the caretaker of the future society. You have made
such contributions to this greatest task in human life and society. It is most meaningful and valuable
for society to nurture capable and virtuous youth. I would like to extend my gratitude and highest
respect to you. I wish all of you inner peace and happiness. May everyone have great health and prosperity!
The Ten Recitation Method
The Teachings of Venerable Master Chin Kung
The Ten Recitation method is a simple, convenient, and effective way of practicing Buddha Recitation.
It is especially suitable for those who find little time in the day for cultivation. Practicing the Ten
Recitation method helps us to regain mindfulness of Amitabha Buddha and brings us peace and
clarity to the present moment.
The practice begins first thing in the morning when we wake up. We should sit up straight and clearly
recite Amitabha's name ten times with an undisturbed mind, whether out loud or silently to ourselves.
We repeat the process eight more times for the rest of the day:
2 ) At Breakfast
3 ) Before Work
4 ) At Lunch Break
5 ) At Lunch
6 ) After Lunch Break
7 ) Getting Off Work
8 ) At Dinner
9 ) At Bedtime
Altogether, the method is practiced nine times a day, everyday. The key point in this cultivation
is regularity; we must not practice one day and not the other. If this practice can be maintained
undisturbed, the cultivator would soon feel his purity of mind increase, and wisdom grow.
Diligent practice of the Ten Recitation method together with deep faith and determined vows
can ensure fulfillment of our wish to reach the Western Pure Land of Infinite Life and Infinite
Light. We hope everyone will practice accordingly.
Amitabha!
* The Pure Land Learning Center *
The Teachings of Venerable Master Chin Kung
A PATH TO TRUE HAPPINESS
True Sincerity
towards others
Purity Of Mind
within
Equality
in everything we see
Proper Understanding
of ourselves and our environment
Compassion
helping others in a wise and unconditional way
※
See Through
to the truth of impermanence
Let Go
of all wandering thoughts and attachments
Freedom
of mind and spirit
Accord With Conditions
go along with the environment
Be Mindful Of Amitabha Buddha
wishing to reach the Pure Land and follow in His Teachings
"Wherever the Buddha's teachings have been received, either in cities or countrysides,
people would gain inconceivable benefits. The land and people would be enveloped in peace.
The sun and moon will shine clear and bright. Wind and rain would appear accordingly, and
there will be no disasters. Nations would be prosperous and there would be no use for
soldiers or weapons. People would abide by morality and accord with laws. They would be
courteous and humble, and everyone would be content without injustices. There would be no
thefts or violence. The strong would not dominate the weak and everyone would be settled at
their proper place in society."
◎ The Sutra of Amitabha's Purity,
Equality, and Understanding
DEDIGATION OF MERIT
※※※※※※※※※※※
May the merit and virtues
accrued from this work,
Adorn the Buddha's Pure Land,
Repaying the four kinds
of kindness above,
and relieving the sufferings of
those in the Three Paths below.
May those who see and hear of this,
All bring forth the heart of
Understanding,
And live the Teachings for
the rest of this life,
Then be born together in
The Land of Ultimate Bliss.
Homage to Amitabha Buddha!
世界各地的淨宗學會
Worldwide Pure Land Learning Centers
Websites 網址
Singapore: www.amtb.org.sg Taiwan: www.amtb.org.tw
www.amtb1.org.sg
USA: www.amtb-usa.org Dallas: www.amtb-dba.org
Addresses 地址
※ 新加坡淨宗學會
AMITABHA BUDDHIST SOCIETY (SINGAPORE)
No. 2 Lorong 35 Geylang Singapore 387934
Tel: ( 65 ) 7447444 Fax: ( 65 ) 7444774
E-mail: abss@amtb.org.sg Website: www.amtb.org.sg
※ 新加坡佛教居士林
THE SINGAPORE BUDDHIST LODGE
17 - 19, Kim Yam Road, Singapore 239329
Tel: ( 65 ) 7372630 Fax: ( 65 ) 7370877
Email: sblodge@pacific.net.sg Website: www.amtb1.org.sg
※澳洲淨宗學會
THE AMITABHA BUDDHIST ASSOCIATION OF QUEENSLAND (AUSTRALIA)
11 Tonna Place, Calamvale, Brisbane, Queensland 4116, Australia
Tel: ( 617 ) 32731693 Fax: ( 617 ) 32720677
※達拉斯佛教會
DALLAS BUDDHIST ASSOCIATION, INC
515 Apollo Road, Richardson, TX 75081 U. S. A.
Tel: ( 972 ) 2344401 Fax: ( 972 ) 2348342
Email: dba@cyberramp.net Website: www.amtb-dba.org
※美國淨宗教會
AMITABHA BUDDHIST SOCIETY OF U. S. A.
650 S. Bernardo Ave. Sunnyvale, CA 94087 U. S. A.
Tel: ( 408 ) 7363386 Fax: ( 408 ) 7363389
Email: info@amtb-usa.org Website: www.amtb-usa.org
※美國聖荷西華藏淨宗學會
THE PURE LAND LEARNING CENTER
21730 Stevens Creek Blvd. #202 Cupertino CA 95014 U. S. A.
Tel: ( 408 ) 2555258 Fax: ( 408 ) 2531933
※加拿大淨宗學會
855 W. 47th Ave. Vancouver B. C. V5Z 2R7 Canada
Tel: ( 604 ) 2661916
※財團法人佛陀教育基金會
THE CORPORATE BODY OF THE BUDDHA EDUCATIONAL FOUNDATION
中華民國台灣省台北市杭州南路一段55號11樓
11 Fl., No. 55, Hang Chow S. Rd., Sec. 1, Taipei, Taiwan R. O. C.
Tel: ( 02 ) 23951198 Fax: ( 02 ) 23913415
Email: budaedu@budaedu.org.tw
doctrin@budaedu.org.tw
overseas@budaedu.org.tw
※高雄淨宗學會
KAO HSIUNG PURELAND LEARNING CENTER
中華民國台灣省高雄市鹽埋區七賢三路236號
No. 236, Chi Hsien 3th Rd., Yen Cheng District, Kaohsiung City, Taiwan R. O. C.
Tel: ( 07 ) 5219988 Fax: ( 07 ) 5211895
※台南淨宗學會
TAINAN PURELAND LEARNING CENTER
中華民國台灣省台南市文南路107號4樓
4 Fl., No 107, Wen Nan Rd., Tainan City, Taiwan R. O. C.
Tel: ( 06 ) 2650766 Fax: ( 06 ) 2650715
※彰化淨宗教會
CHANGHWA PURELAND LEARNING CENTER
中華民國台灣省彰化市民族路269巷41號
No.41, Lane 269, Min Tsu Rd., Changhwa City, Taiwan R. O. C.
Tel: ( 04 ) 7256272 Fax: ( 04 ) 7235701
※馬來西亞淨宗教會
PERSATUAN PENGANUT AGAMA BUDDHIST AMITABHA (MALAYSIA)
16-A, 1st Floor, Jalan Pahang, 53000 Kuala Lumpur, Malaysia
Tel: ( 603 ) 40414101 Fax: ( 03 ) 40412172
※古晉淨宗學會
AMITABHA BUDDHIST SOCIETY (KUCHING)
207, Lorong 5, Jalan Laksamana Cheng Ho 93350,
Kuching, Sarawak, East Malaysia
Tel: ( 082 ) 450960 Fax: ( 082 ) 426923
※沙巴淨宗學會
PERTUBUHAN PENGANUT AMITABHA BUDDHA SABAH
Block C, Lot 34, 1st Floor, Indah Jaya Shophouse, Taman Indah Jaya,
Jalan Cecily Utara, Mile 4,
Post Office Box 1566, 90717 Sandakan, Sabah, Malaysia, East Malaysia
Tel: ( 089 ) 211048 Fax: ( 089 ) 211048
※西班牙淨宗學會
AMITABHA BUDDHIST SOCIETY ( SPAIN )
C / Valverde 5, 28004-Madrid, Spain
Tel: ( 341 ) 5223603 Fax: ( 3491 ) 5227151
※英國佛教教育基金會
BUDDHIST EDUCATION FOUNDATION ( UK )
18 Huson Close, Hampstead, London NW3 3JW England
Tel: ( 001 ) 44-171-5866923
南無阿彌陀佛
回向
願以此功德
莊嚴佛淨土
上報四重恩
下濟三途苦
若有見聞者
悉發菩提心
盡此一報身
同生極樂國
BUDDHISM AS AN EDUCATION
印贈處: 馬來西亞淨宗學會
Amitabha Buddhist Society ( M )
No. 90&92, Jalan Pahang, 53000,
Kuala Lumpur, Malaysia.
Tel: + ( 603 ) - 40414101‧40452630
Fax:+ ( 603 ) - 40412172
Webpage: http://www.amtb-m.org.my
E-mail: amtbmy@amtb-m.org.my
承印處：福峰圖書光碟有限公司
地址：台北市士林區永公路５００巷４８號
Tel: 886-2-2862-0707 Fax: 886-2-2861-7023
E-mail: fufong.fufong@msa.hinet.net
歡迎翻印‧功德無量
2007年5月 恭印3000冊
FL-2638
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