Education 《For The Sake Of All Beings》

from the works of Venerable Master Chin Kung

301. Good teachers are genuinely compassionate, kind, patient in teaching, dedicated, and try to protect their students from contamination of the mind. It is crucial for us to be close to a good teacher; however, being close does not mean being next to the teacher but rather to listen to and follow their teachings. It is usually very hard to find the right teacher and we only meet him or her after many lifetimes. Some people have said to me that I was most fortunate to have met good teachers, but where could they find one? This teacher is to be encountered rather than sought and the chances for this are rare indeed. It is a matter of affinity and the right conditions maturing. We need to nurture the good root and opportunities. BACW

302. There is a passage in “Duke Wen of Teng, Part I” in Mencius: A human must behave like a human. If one is well fed and warmly clad and lives comfortably but does not receive moral education, then one is no different from an animal and tends to act on impulse. 
The sages (the sages here refer to Kings Yao and Shun, who lived 4500 years ago) were worried about this. King Shun appointed Xie as Minister of Education to teach people “a natural love between parents and children, mutual obligations between leaders and their people, distinct responsibilities for husbands and wives, a natural order between the old and the young, and trust between friends.” This passage explains how the educational system in China was formally established. BC

303. When the teacher thinks that we are good students, he will require us to follow three restrictions; first, he will cover our eyes and block our ears so that no worries will intrude. When we truly have abandoned all attachments and gained wisdom, we will be allowed to study other methods. Therefore, extensive learning is conducted in the second stage rather than at the beginning. 
Difficulties can arise if we engage in extensive learning at the very beginning. It is similar to hearing instructions from one teacher and beginning to follow him or her and then hearing instructions from a second teacher and feeling as if we were facing two paths going in different directions. With three teachers, we will be caught at a three-way junction and with four; we are stuck at a crossroads not knowing which way to go. 
Therefore, it is important to follow only one teacher at one time. BACW

304. The Buddha taught us to believe in a good teacher. We must have confidence in this good teacher. If not, he cannot help us, no matter how great his wisdom or abilities are. Do we believe that the Buddha has ultimate perfect wisdom, virtues, and abilities? Those who believe and understand have numerous and deep good roots, which were planted in past lifetimes. 
My confidence in Buddhism grew as I studied and practiced it. When I first started, I had many doubts but fortunately I had good teachers who patiently and skillfully taught me. Therefore, in teaching, the most crucial thing is the teacher’s attitude. ASC

305. Buddhist education is different from modern education in terms of concepts and methods; for instance, in a university we must be very careful and take our time choosing our major. Buddhism, however, is different because here we are expected to awaken to perfect, complete wisdom first and then in the future we will become knowledgeable in all other departments of the university. Where do we start? We start from the intensive study of a certain method; as is said: “awakening in one sutra means awakening in all sutras.” What does awakening mean? Awakened means we have attained wisdom. BACW

306. The innate nature of humanity is filled with purity and goodness. People seek eagerly to have a harmonious society and community. Most simply do not know the method to achieve this. Once a way is found, hope is within sight, most people are willing to do their best to see it realized. People can be easily taught. They can be taught to become better. MC

307. Modern education is similar to building a pyramid. We read extensively and then narrow the scope of learning to specialize in one subject to progress from extensive to intensive learning. But, no matter how tall the pyramid or how large its base; the pyramid has its zenith. Buddhism is different for it is like a tree with roots, trunk, branches, leaves, and finally fruits. An infinite process, it starts from one point, the root, and develops into the Great Perfection of the True Nature so that eventually we understand everything.
Worldly knowledge has its limitations after which there is no more to learn, but Buddhism is boundless. The wisdom of Buddhism is beyond the comprehension of average people. Buddhism may seem ordinary at the beginning, but the achievements we make later are inconceivable while worldly studies initially appear extensive and comprehensive but in the end, provide no lasting accomplishment. BACW

308. The roots of Confucianism, Buddhism, and Taoism are Guidelines for Being a Good Person [Di Zi Gui], the Ten Virtuous Karmas Sutra, and the Accounts of Request and Response, respectively. I think the Ten Virtuous Karmas Sutra carries the same weight as the Buddhist Canon. 
Why? Because the Ten Virtuous Karmas Sutra is the foundation of Sakyamuni Buddha’s forty-nine years of learning, practicing, and teaching. It illustrates how the Buddhist canon is put into practice in daily life, at work, and in the interactions with people. Also, Guidelines for Being a Good Person should carry the same weight as the Confucian texts, and Accounts of Request and Response the same weight as the Taoist scriptures. We should value these three roots and respect them this way. We should diligently learn and practice these three roots and then propagate and enhance them. MT

309. The first eight sentences in the Three Character Classic are the upmost concepts in education passed on by our ancestors from thousands of years ago. “The nature of people at birth is innately good.” This sentence gives human nature a positive description. Everyone is born with virtue. Sakyamuni Buddha said: “All sentient beings are originally Buddhas.” So simple and direct! You are a Buddha! Why have we now become an imperfect, worldly person? In the Three Character Classic, there is a great explanation that explains: “Their natures are similar; their habits are vastly different.” WPH

310. Mr. Ouyang Jingwu said, “We should know that there are many expedient means in Buddhism. There is no set form.” If positive teaching methods are beneficial, we use them. If negative teaching methods have advantages, we use them too. Therefore, teaching methods in Buddhism are many and varied. They can be positive or negative. Both favorable and adverse conditions can be used for teaching purposes. There is only one goal — benefiting all sentient beings by helping them break through delusion and attain enlightenment, and to leave suffering behind and attain happiness. BACW

311. The cultural teaching of the ancient sages can bring permanent stability and peace to the whole world. The most important thing is that the people themselves should truly understand traditional culture, ending their doubt and initiating belief. Traditional culture that came from the teachings of saints and sage actually flows from the true nature of all beings, transcending time and space. Such wisdom is never out of fashion. The key to successful learning is sincerity and respect. When one is neither sincere nor respectful towards the teaching of the ancient sages, even if one reads all the books, one will not obtain any true benefit. As Confucius said, “I narrate [what the ancients said] rather than write creatively. I believe in and enjoy the teachings of the ancients.” SC

312. There is no difference between our original virtue and that of Buddhas or bodhisattvas. Why are we now so different? It is because our acquired habits are different. We are polluted in our everyday lives, by our environment and by complicated affairs between people. When we are polluted, we acquire bad habits. One takes the behavior of one’s company. If we stay close to saints and sages every day, we will become saints. If we stay close to immoral people all the time, we will take on their behavior and eventually become immoral people. Therefore, our ancestors realized the importance of education. So in the Three Character Classic, the following sentence states: “If there is no teaching, our nature will deteriorate.” WPH

313. Mr. Ouyang Jingwu was a great Buddhist scholar in his times. He founded China Inner Learning College in Nanjing, where many extraordinary Buddhist practitioners, both monastic and lay, were nurtured. In 1923, he gave a speech at Nanjing Normal University titled “The Buddhadharma is Neither a Religion nor a Philosophy. It is a Modern-day Essential.” BACW2

314. There are four main categories in education. These four categories cannot be separated. The first is ethical relations education. The second is moral principles education. The third is causality education, and the fourth is the education taught by the saints and sages, including religious education. If the four educations can be carried out completely, the world will be peaceful, society will be stable and secure, and people will be happy and fulfilled. If the four educations are ignored, not surprisingly, the world will be chaotic. WPH

315. The propagation of the benevolence and compassion of the sages must rely on the learner himself to put these into practice through his speech, behavior, and thoughts when interacting with others and engaging in tasks. The sages’ teachings teach us to begin with changing ourselves. (For example, Confucius taught the four abandonments: abandon wandering thoughts, abandon discriminations, abandon attachments, and abandon selfishness.) If one aspires to become a sage, one must begin with resolving — from one’s heart — the confrontations and conflicts with others and the external environment. This way, one will be able to understand the true meaning of the Confucian saying “To learn, and to constantly practice what is learned [and derive benefit] is pure pleasure.” MT

316. I established The Lujiang Centre of Cultural Education in my hometown, the township of Tangchi, Lujiang County, Anhui Province, China. The core of the centre’s teaching is the Confucian teaching of Standards for Being a Good Person [Di Zi Gui]. The center helped the local government to propagate moral education to all people. The project started with thirty-seven teachers. They spent three months learning and practicing Di Zi Gui. Later on, they organized a teaching team and went into villages to teach the villagers. The teachers practiced filial piety, fraternal love, kindness, and love. Within a short few months, the social atmosphere changed for the better, proving that “human nature is originally good” and “a person can be taught to be a better person.” SC

317. Today, the world is in great turmoil and people yearn for wise leadership. In order to universally benefit the world, avert imminent disasters, and resolve immorality and the ensuing anger and conflicts, everyone must maintain a good heart, do good deeds, say good words, and be a good person. The only way to achieve this is to make every effort to promote the teaching of great awakening and to rely on the golden maxims and teachings of the sages throughout the history and around the world. It is hoped that accord can thus be reached. MT

318. An ideal modern cultivation center should be like a school. The school itself will be like a city, like an American college town. Ten such cultivation centers, since Chinese Buddhism has ten schools, are enough for the nation. Each cultivation center should be divided into two divisions: a cultivation center, which is for practice, and a learning college, which is for teaching. 
Take the Pure Land school for example. A Pure Land town could be established with a Pure Land Cultivation Center and a Pure Land Learning College. 
The Pure Land Cultivation Center should focus on the practice of Buddha-name chanting. There should be many cultivation halls to accommodate practitioners practicing different forms of Buddha Remembrance, such as Buddha Remembrance by visualization, by contemplation of an image, and by Buddha-name chanting. 
The Pure Land Learning College should focus on teaching the sutras and training teachers. There should be five to ten lecture halls for lecturing on the five Pure Land sutras and one treatise. Everyone will be welcome to come listen to the lectures. MT

319. A method that has long been practiced in the Buddhist community to train lecturers of the sutras is to have students repeat their teachers’ lectures. Those with good learning capabilities and good memories are chosen for training. Wisdom taught in Buddhism is different from worldly intelligence. True wisdom must be based on the foundation of precept observation and meditative concentration. Repeating the lectures of one’s teacher is cultivating precepts, meditative concentration, and wisdom. The first person in Buddhist history to repeat his teacher’s lectures was the Elder Ananda, who was a student and personal attendant of Sakyamuni Buddha for many years. MT

320. Buddhism is also based on the foundation of filial piety. Thus, the ritual of making offerings to ancestors and the establishment of ancestral memorial halls are highly regarded, as filial piety is the ultimate root and foundation of Chinese culture. If we are able to be filial towards parents and ancestors, able to remember our roots, then we will naturally be able to think and conduct ourselves properly and to refrain from wrongdoings. CD

321. Confucius said: “I feel delightful when I can constantly practice and realize what I have learned.” This “delight” is not from the outside but from our innate virtue. It is so precious! If one can do so, this person will be healthy and long-lived, happy and satisfied. Chinese ancestors often said that it is pleasant to read and study. This happiness has nothing to do with our material life, our wealth, status, or power. This happiness is from learning and practicing the teachings of the ancient sages and saints. This is the true happiness. Therefore, Mahayana Buddhism often says “Bodhisattvas are always happy and experience joy in the Dharma.” WPH

322. In ancient China, those who taught young children placed great importance on basic education. They taught filial piety, respect, and sincerity, for these are the outlines of the teachings. Thus, the child is the father of the man, for the character nurtured in our childhood will become our nature when we are grown. This provides the foundation for the nurturing of sages and virtuous people who will provide for a moral society and a wisely governed country. 
Since ancient times, this has been the Chinese social tradition. The Chinese say that education is essential in establishing a new government, training its leaders, and governing its people. CD

323. The teaching of all religions is essentially about the sacred teaching of loving-kindness and compassion. The word “religion,” which is zongjiao in Mandarin Chinese, has inspiring implications. Zong means primary, important, and venerated. Jiao means education. Therefore, zongjiao means primary education, an important teaching that is worthy of our veneration.
Religious education includes the following five categories: morality, ethics, causality, philosophy, and science. If religious education can be restored and if all religions can cooperate and work together to promote the sacred teachings to the world, we can definitely achieve world peace. Then everybody will be good and everything will be good. 
Education is the only way to reconcile disasters and conflicts. Education has been and is the fundamental approach to maintaining long-lasting social stability and peace in the past and present, in the East and the West. RRE

324. Since ancient times, the Chinese way of thinking has been to accord with one’s nature and innate virtues. The Chinese call it the teaching of daode lunli and the law of cause and effect. What is daode? In today’s language, dao is the rules of nature, the order in which nature functions, and “nature is harmonious — supreme harmony.” De is following the rules of nature. 
For example, a year is divided into the four seasons of spring, summer, autumn, and winter. This is a phenomenon of the rules of nature. This is dao. If one’s life and thinking (thinking belongs to the mental world, and body to the physical world) accord with the seasonal rules of planting in spring, growing in summer, harvesting in autumn, and storing in winter, one will enjoy good physical and mental health. Therefore, following the rules of nature and according with harmony are de. 
If one violates the rules of nature and breaches harmony, one will certainly suffer from bad health and be prone to illness. So we have the definition of daode. LS

325. People around the world need to return to traditional values and strive to attain peace. How do we attain peace? Through education. The most important education is that of the family as it is the basis of all education. When a family loses it sense of unity, it affects the stability of society because families are the foundation of society. The core of a family is the husband and wife, and when spouses do not get along, society will not be peaceful. This is why Confucianism, Buddhism, and Taoism emphasize family education. AL

326. All sages have their way of doing things and they are correct in doing things that way. We should clearly observe and consider all viewpoints. Then we will be able to uncover our wisdom and to truly learn the virtues and abilities that we should learn. It is inappropriate to say that Confucius was wrong to seek a position at the imperial court and that Sakyamuni was correct to renounce worldly attachments. Both of them were correct; they simply had different ways of doing things. 
We must learn from different people to make our learning complete. If one has position or power, one should work conscientiously while maintaining a pure mind as Sakyamuni did. This way, one will achieve perfection in his undertakings. LS

327. In today’s society, what is the driving force behind hard work? Wealth, fame, and prestige! Most people will do whatever is necessary to acquire these. If there were no wealth to gain, how many would be willing to work so hard? Very few! In the past, the driving force behind people’s hard work was filial piety. In their mindfulness of ancestors and parents, they did their best to accumulate merits and virtues on their behalf, and to honor them. This driving force is much worthier and nobler than that of wealth, fame, and prestige! This has been the tradition of Chinese culture and Confucian teaching for several thousand years. CD

328. Many practitioners have asked me, “Ms. Han Yin has passed away many years ago and yet you still miss her. Isn’t this an attachment?” I replied that if my missing her is based on emotions, then it is an attachment, but if it is based on wisdom, then it is a teaching. I had a hall built in commemoration of Ms. Han. This is for educational purpose: teaching the public to keep in mind the favors others have done to them and to repay kindness. I always keep in mind all the favors Ms. Han had done for me and try to repay her kindness. ASC

329. Education of children should start from pregnancy. Although many parents may not try to exert good influence on their children before birth, they know that after a baby is born it will be influenced by what it sees and hears. Regardless of whether a baby is able to understand, as soon as it opens its eyes it will see and hear, and it starts learning and imitating. Doing so is its nature, and nature is dao. At this time, the parents should exert positive influence on the baby, and this is teaching of de. LS

330. People who truly have good fortune are kind hearted, honest, and tolerant. Their speech and manner are calm and dignified. Confucius said: “Without dignity, one is unable to inspire others.” Only with dignity and the ability to inspire respect are we able to effectively interact with others. CD

331. The ancient Chinese paid great attention to the teaching of the sages. The starting point of this teaching is first of the Five Cardinal Relationships: a natural love between parents and children. The love between parents and children comes from the nature, it is not taught or created by anyone. In Buddhism, it is called an innate virtue. Education teaches children to maintain this natural love throughout one’s entire life. This is the basic goal of the teaching. The next step is to enhance this love. 
First, parents love their children, and children are filial to their parents; elder siblings are friendly to younger siblings, and younger siblings respect elder siblings; husbands are responsible, and wives are attentive; and rulers are benevolent to their subjects, and the subjects are loyal to their rulers. Next, people should love their friends, their neighbors, their own communities and then society, their country, and the human race. “Human beings, regardless of any differences, should be loved equally.” SC

332. Ancient Chinese sages were knowledgeable about science and technology, and yet they chose not to continue development of such knowledge. Why? They foresaw that in the end, technology would destroy our world. So, they chose instead to concentrate on the humanities, to help people develop wisdom, and to understand and practice morality, to help people fully understand the relationship between humans, among humans and spirits, and among humans and nature, and to become a person who is fearless and indomitable. Only in this way, will individuals experience true happiness and well being, and will citizens and countries have a genuine future. This is genuine education. CD

333. As to the importance of moral education, ancient Chinese sages particularly emphasized that for people to enjoy happiness, families to enjoy harmony, countries to enjoy stability, and the world to enjoy peace, self-cultivation is fundamental and education is essential. To achieve these four goals, we must start with cultivating ourselves and also propagate the teachings of the sages. BC

334. What Buddhas and sages realized and gained is love for self. What they taught is love for others. The teaching of all sages is the teaching of sincerity, love, and the standards of behavior in life as enunciated in Guidelines for Being a Good Person [Di Zi Gui] and in the Ten Virtuous Karmas. The teaching of all sages is the inheritance of human wisdom and experience as well as the heritage of world civilizations. LS

335. Since ancient times, Chinese emperors and governments in all dynasties regarded teaching as their first priority. Of all the measures adopted and implemented by the government, education was the most important. All other measures supported education. BC

336. If one wishes to have good siblings or children, family education must be taught in one’s family. For a family to prosper, education is essential. When one enters society, whether one runs a business or engages in an occupation, if one wishes the business to prosper, the first priority is educating the employees. BC

337. Chinese education is a teaching of benevolence and justice, love, and supreme harmony. It does not teach one to compete for material gain. Therefore, children should be taught to give precedence to others at a young age. 
In addition to learning to refrain from competing with others, they should also learn to sacrifice themselves. It is different from today’s education, which starts teaching competition in kindergarten. Competition denotes selfishness. When children are taught to compete for recognition and material gain at a young age and are instilled with the concept of benefiting oneself at the expense of others, as grownups they will not realize that benefiting oneself at the expense of others is wrong. 
Therefore, the teaching of love teaches people to love others as they love themselves, always thinking about making sacrifices and about serving others — society, the country, and all beings. When doing so, they never consider their own interests. The teaching of the sages starts from here. LS

338. My teacher Prof. Fong Dongmei introduced Buddhism to me and said: “The Buddha is a great philosopher, a revered philosopher. Buddhism is the pinnacle of all philosophies in the world, and learning Buddhism is the greatest enjoyment of life.” 
With the scientific advancements in recent years, especially in the field of quantum physics, people are gradually seeing that what the Buddha said 2500 years ago was indeed a true description of the reality of the universe. By continuous and profound study of the sutras, we believe that not only will Buddhism be “the pinnacle of all philosophies in the world,” it will also be recognized as the highest form of morality, virtue, causality, and science. In twenty to thirty years, Buddhism will be accepted as an advanced science. REN

339. Parents and elders must set an example for the children. Babies see and hear upon their birth. They start to imitate others even before they can speak or walk. The speech and conduct of their elders must conform to moral principles and ethics so that what the babies see, hear, and come in contact with will influence them positively. The Chinese proverb “The behavior of a child three years old will reveal what this person will be like at the age of eighty. The behavior of a child of seven will reveal what this person will be like throughout his or her whole life” makes a lot of sense. LS

340. If we are truly awakened, we should remember the teaching of Great Master Yinguang: practice with a small number of practitioners at a small cultivation center; do not seek affinities; chant “Amituofo” single-mindedly and seek rebirth in the Western Pure Land. If an opportunity arises for us to teach students, then do so to pass down the teachings of the sages. It does not matter how many students we have; it takes only one student to pass down the teachings. ASC

341. Good advice is the teachings of the sages of this world and beyond. Later generations called these teachings sutras. The sutras speak of truths that do not change with time. The truth that surpasses time is the same now, as it was thousands of years ago; it never changes whether in the east or in the west. 
The writings and teachings of sages did not come from their personal experiences and opinions, for if they did they would be biased or inappropriate. History is not made up of opinions but of accumulated experiences whereas sutras contain the truth that arises from the original true nature. Thus, the teachings in the sutras are the absolute truth that surpasses time and space. 
We will benefit and improve if we believe in the teachings, but if we do not, then we will miss these remarkable benefits. This is why we say that doubt is one of the six fundamental afflictions of greed, anger, ignorance, arrogance, doubt, and deviated views. CD

342. The first goal of ancient Chinese education was to ensure that the affection between parents and children would remain unchanged during their lifetimes. The second goal was to enhance this sincere love and to expand its scope to include the family, brothers and sisters, the community, society, the country, humankind, and even all beings. One should love not only humankind but also animals, trees, flowers, and grass. This was the concept, and it was the desired goal of Chinese education to expand the scope of this love. LS

343. The Ten Virtuous Karmas Sutra is the foundation for entering Buddhism. But before one enters Buddhism, one must have the foundation of learning Guidelines for Being a Good Person [Di Zi Gui] and Accounts of Request and Response. Guidelines for Being a Good Person is the foundation of Confucian moral education. It contains teachings for family education. Parents and elders teach a child filial piety and respect for teachers. Accounts of Request and Response is the foundation of Taoist teaching of the law of cause and effect. BC

344. When one learns the teaching of the law of cause and effect, one will not dare to commit evil deeds. When one receives moral education, one will feel ashamed to commit evil deeds. If one has such a foundation when one enters Buddhism, it will not be hard for one to learn the Five Precepts and the Ten Virtuous Karmas. When one truly practices the teachings in the Ten Virtuous Karmas Sutra, Guidelines for Being a Good Person [Di Zi Gui], and Accounts of Request and Response, one will truly break through suffering and attain happiness. BC

345. During his lifetime, Sakyamuni held more than 300 teaching assemblies. His teaching was very rich in content. He began teaching at the age of thirty and passed away at seventy-nine. He spent forty-nine years teaching without interruption. We know that Confucius taught for only five years, and Jesus taught for three years before he was killed. Prophet Muhammad taught for twenty-seven years. Among the ancient and contemporary sages of all ethnic groups, Sakyamuni indeed was the one who taught for the longest period of time, and the content of his teaching was the richest. Therefore, the results of his teaching are outstanding. His life provides a good example for us. Only through education can we really reconcile all conflicts that are complicated and complex. LS

346. Teaching and learning are the foundation that will lead to a harmonious world for all beings. Regardless of the time or place, the root of social stability and happiness is teaching and learning. They are the only way demonstrated by all the great saints and sages. Other approaches are not the correct paths. LP/M

347. The Chinese say that education is essential in establishing a new government, training its leaders, and governing its people. If the basic quality of education is not clearly recognized and implemented, incorrect views can be destroy the entire culture, country, and even its people! 
All the government officials in ancient China studied the works of wise sages and virtuous people. Even if some had selfish intentions, their wrongdoings were probably limited. They would have only bent the rules only so much before they started feeling regretful. 
Today, sexual misconduct, wrongdoings, even criminal acts are all viewed as matter of fact. We no longer have a shameful heart or feel remorseful. We have lost our sense of morality and our conscience. And this is deeply troubling because all that separates us from animals is a good heart. CD

348. What children see and hear during their first three years will leave a deep impression on them, and they will be able to tell right from wrong and good from evil at the age of three. These children will be immune to many harmful pollutants in the contemporary world. This immunity will be with them from birth. 
Then they start attending primary school at the age of six or seven, if teachers make sure that the children adhere to moral principles and ethics every day, it will enhance and extend the moral education that the children have been receiving since birth. This will help them form a foundation for good character, which will ensure virtuous thoughts, speech, and conduct for the rest of their lives. The children will give priority to others, treat others with respect and humility, engage in tasks with caution, and get along harmoniously with others. Therefore, no dispute will arise. After they have formed a foundation for moral conduct, they should be taught the writings of the sages to receive the teaching of ethics, morality, the law of cause and effect, and wisdom. LS

349. If society is to remain stable, its members need to live in harmony. Only harmony can draw us together in terms of opinions, ideas, and our way of life. In other words, being harmonious can minimize the differences in human relations and improve equality. After that, peace and then finally, happiness can be achieved. To obtain happiness we must have a peaceful heart and body. Both Buddhist and worldly teachings emphasize the importance of harmony and respect. BACW

350. We mutually respect, love, and cooperate with one another, setting ourselves as a model of peace and harmony to show the whole world that multi-racial, multicultural, and multifaith harmony — and peace — is achievable. 
The ideal of the human race becoming one family is attainable. MC

Source Of Information: 
 《For The Sake of All Beings》，from the works of Venerable Master Chin Kung, published in 2012 by Pure Land College Press (email: purelandpress@gmail.com), translations by Silent Voices and the Pure Land Translation Team, edited by Venerable Wuling, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** No content of this post shall be altered without written permission from the publisher. Reprinting is allowed for non-profit use.
*** The information provided above does not contain personal opinion of this blog.

Interfaith Harmony and Multiculturalism 《For The Sake Of All Beings》

264. The Buddha’s teaching, the teaching of all the sages throughout history and around the world, and religious teaching all are multicultural education. In particular, the Avatamsaka Sutra, which is a summary of Buddhism, truly contains profound wisdom from the perfect fusion of different religions and cultures. 
For example, all the organs of a body, such as the eyes, the ears, the nose, tongue, hands, and feet, must do their duties and cooperate with other organs. This way, the body will be healthy. 
All of the ethnic groups, cultures, religions, schools of thought were originally a single life community. Therefore, they should seek common ground and put aside differences, exist and flourish side by side, respect and help one another, get along harmoniously, and treat one another equally. The universe was originally harmonious. The world was originally one family. MT

265. Religious respect and cooperation is the foundation for global harmony. To achieve world peace, there must be harmony and equal treatment among countries, among political parties or political factions, among ethnic groups, and among religious groups. 
It is difficult to achieve this, but it is easier to start with achieving harmony among religious groups. Religious respect and cooperation must be based on learning from each other in order for one’s own religions to stay vital. If every religious adherent were able to practice the teachings of the sages — compassion, loving-kindness, sincerity, respectfulness, humility, and harmony — and get along harmoniously with others and treat them equally, then perfect harmony and social harmony would be near. MT

266. The core of the teachings of all sages, in this world and beyond, is sincere loving-kindness. Through the teaching of morality, the law of cause and effect, wisdom, and science, the sages aim to uncover the virtue of the utmost purity and virtuousness innate in all sentient beings. These virtues will manifest when interacting with others and engaging in daily tasks. MT

267. Today, many religious scholars believe that God or a deity has no physical body; He is omnipresent. This statement also applies to Dharma-nature in Buddhism. Therefore, we know that although different terms are used, all religions speak of the same thing. 
I have discussed this basic concept with many religious leaders, and we all agree that the gods worshipped in all religions are the one and only true God in the universe. I asked them, “Do you agree that the true God has perfect wisdom?” They agreed. “The true God has miraculous powers, which are inconceivable, and can transform into anything.” They believed this. 
And then I said, “He has turned into Sakyamuni of Buddhism, Confucius of China, Jesus Christ of Christianity, and Prophet Muhammad of Islam. All these people were in fact the true God. Therefore, we are all family.” 
It is admirable of these religious leaders to accept this idea with open hearts. I thought that a lot of discussion might be required before they would accept this idea, but it has been warmly received by my religious friends. This is quite rare and commendable. LS

268. To resolve conflict and promote social stability and world peace, we have to stop competing for recognition and material gain, and actively promote the teaching of benevolence, justice, and compassion, a teaching that will help all beings attain enlightenment. This teaching is the same as the teaching of love taught in religion: God loves people. 
Through careful observation, we will really appreciate that all the great sages in every country throughout time and the founders of the major religions, who were all sages, completely renounced material gain and greed, and had pure minds. Therefore, they practiced what they taught and were able to teach others to practice. They exerted far-reaching influence during their times and on future generations. LS

269. The goal of religious education is to realize the truth of all phenomena, which the earth, the heavens, and I originate from. All things and I are one, not two. 
The effect of the religious education is to reach complete virtue and ultimate wisdom, respect all beings, and vow to serve all beings. 
From this we can understand that religious education is the guideline to realizing a harmonious society and a happy life. If we pay attention only to rituals and fail to profoundly comprehend the essence of the sutra’s teaching, we will not progress any further than just being zealous about our faith and thus be easily manipulated by those with bad intentions. REN

270. The Qur’an says that Allah is benevolent. The Bible says: “For God so loved the world . . . .” The foundation of Confucius’ and Mencius’ teaching is benevolence, righteousness, loyalty, and forgiveness. The goal of Mahayana Buddhism is sincerity and compassion. 
Therefore, we can understand the goals of all religions in this world are benevolence, compassion, universal love, sincerity, respect, humility, and harmony. The content of all religions include these five teachings: ethics, morality, causality, philosophy, and science. The first three categories are universal teachings for all people regardless of gender, age, or social status. All people should learn these teachings in earnest. The latter two categories are fields of teachings, which are deeply studied by a few individuals. REN

271. We start with the training of teachers by establishing an institute of religions. After that, we establish a university of religions or a multicultural university where these teachers can go on to teach students. 
To train outstanding propagators, courses in morality, virtues, religious texts, the law of cause and effect, science, philosophy, and so on should be conducted. Each religion should establish its own college. Each college has both compulsory courses and specialized courses. In addition to focusing in the texts of his or her religion, a student can also study the teachings of other religions. 
After being assessed and endorsed by the government as being truly beneficial to social harmony and stability, lectures can be broadcast to religious adherents throughout the entire country and even around the world via the Internet and satellite television. MT

272. Founders of all religions were actually the different forms and identities that the true God took for the purpose of teaching diverse ethnic groups, with their varied cultural and historical backgrounds, at different times. Though the teaching methods are different, when we look at them carefully, we will see that their directions, goals, and purposes are the same.
The starting point of all religions is love. That the starting point is the same means that they share the same goal and direction. Therefore, religious groups can work together. There were nine religious groups in Singapore while I was there. They really worked together as one and got along harmoniously like brothers and sisters. This helped to bring stability and peace to the country. LS

273. Our true nature is neither physical nor spiritual, nor a natural phenomenon. It is true purity, true goodness, compassion, impartiality, and perfect enlightenment. True nature neither arises nor ceases. It is all-knowing and able to create everything without confrontation. 
Everything, no matter how insignificant, is derived from their own original true nature. It is referred to as the true creator of the universe, the true God in many scriptures of different faiths and religions. We should realize that we are unified into God all the time (not just “with God”). We are unified into the universe as oneness. The world is created by the power of consciousness. RRE

274. Religious harmony is the key to world peace. If each religion can promote impartiality and strive to attain harmonious coexistence, then harmonious relationships among 1) countries, 2) ethnic groups, and 3) political factions can be achieved. Moreover, religious harmony is the easiest to begin with when compared to the other three relationships, because all religious texts teach us to do good deeds and abandon evil deeds, to let go of selfishness, to enhance our spirits, and to refrain from pursuing wealth, fame, and other selfish desires. If religious adherents truly practice what the sacred texts teach, the adherents will live in harmony with all beings. RRE

275. The ultimate goal of the teaching of all religions is to guide the human mind to goodness. Therefore, a religion should take up the mission of righting the human mind and eliminating disasters. There are more people who have a faith than those who do not. If those who have a faith can take the lead, restoring the sages’ teaching of morality, virtues, and causality, and, starting from themselves, truly practice the teaching of the sages, they will be able to move those who do no have a faith. Through this, they can lead their countries, political parties, and ethnic groups to return to harmony — harmony in having the same understanding and in sharing benefits — and to where people get along harmoniously, treating one another equally. This way, world stability and harmony can be achieved. SC

276. In striving for eternal happiness, we must eradicate all that is bad and embrace all that is good to transform delusion into enlightenment. It is important to be virtuous in our thoughts and conduct, and to live in harmony with people of all races, religions, and nationalities, and with all beings. If we regard all seniors as our parents and all children as our own as we care for, protect and guide them, we will be setting good examples. Thus, we will attain peace and happiness for all. AL

277. All the religions in the world, however diverse, are of one family and originally lived in harmony with each other. As the name of the Avatamsaka Sutra implies, in a garden there are various species of magnificent flowers, each showing their unique beauty and fragrance, together creating a beautiful scene. But if the garden is limited to only one species, isn’t it boring? RRE

278. To help people develop confidence in religious education, every religion should establish their own model cities of harmony. Through constant teaching, the teachings in the sacred texts will be practiced in daily life. This will inspire other cities to follow suit. As a result, the whole country will be stable and peaceful, and people will enjoy happiness. Eventually, the whole world will be led to harmony. This will be the greatest contribution of religious education to today’s society. I believe that this sacred undertaking will have the help and blessing from the sages of all the religions. SC

279. Why is love regarded as the core of the sacred teachings? The reason is that the universe is created by an exclusive creator, the noumenon of the universe, who dominates all in the universe. Humans are certainly inclusive. The creator therefore is also the noumenon of humankind. 
Since we are integrated into all beings in the universe, we should love everybody and every object the same as we love our own bodies (externally, the five sense organs; internally, the organs of the body). Catholics and Christians call the noumenon of the universe “God,” Muslims say “Allah,” Buddhists say “true nature,” and Taoists say “Tao.” Although it is called something different by each religion, the essence is the same. For example, the Bible says: “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1 NAB). RRE

280. Particularly in this age, when information is readily available, the whole world has become a village. If religious adherents truly learn their religious texts, they will appreciate the wondrous meaning of “There is only one true God and the truth is eternal and unchanging.” For example, the omniscient and omnipotent God has hundreds or thousands of manifestations. He is called Allah in Islam and God in Christianity and Catholicism. He manifested as Confucius, Mencius, Laotzu, and Zhuangtzu in China. In Buddhism, he is called the true nature. All the different terms were created to accord with the different historical and cultural backgrounds of the beings and to facilitate teaching. BC

281. Religious groups should work together and help each other. In addition, they should learn from each other and show the love of the sages through those of us who have a faith. We should start from the religion we believe in. We should broaden our minds, love our religions as well as all other religions. We learn not only the sacred texts of our religion but also those of other religions. We will further understand that all religions are truly one family. The core of the teaching of all religions is nothing but compassion and loving-kindness. SC

282. Today, travel and communication are more convenient. Religions should have more interaction with each other, cooperate with and learn from one another. We should understand the teachings given by the true God to the different religions and thus deepen our understanding of our own religious texts. We should bring ourselves closer to the true God. Most importantly, religious adherents should express the love of God by their actions, by propagating it to people all over the world and thus saving the world. RRE

283. On the basis of religious cooperation, we should take the next step to promote mutual learning among religions in order to strengthen the spirits of unity. Mutual learning will enable us to realize that there is only one true God in the universe. All the holy ones of different religions are the manifestations of the one true God. 
We should understand that all the sacred teachings are literally given by the one true God but in different forms or appearances. Therefore, I respect all the holy Gods of the different religions. In reality, I am respecting one true God. By studying all religious texts, we can deepen our understanding of the teachings of the same true God. By doing so, we can bring ourselves closer to God, enhance our spirits, broaden our minds, encompass all in the universe, and bring ever-lasting peace and harmony to all beings. RRE

284. All of the different religions in the world are one family. We should completely let go of arrogance, jealousy, and greed, treat one another equally, get along with everyone harmoniously, and work together to help people awaken. Suffering arises from delusion. Happiness arises from awakening. Only when we are truly awakened will we naturally leave suffering behind and attain happiness. OH

285. Our true nature is neither physical nor spiritual. It is true purity, true goodness, compassion, impartiality, and universal love. True nature neither arises nor ceases. It is all-knowing and able to create everything without confrontation. In various religions, people refer to this as the true creator of the universe, the true God. SE

286. For years, I have diligently learned various religious texts such as the Old and New Testaments and the Qur’an. When I study the Bible, I become a devout Christian or a devout Catholic. When I study the Qur’an, I become a devout Muslim. My sincerity and respect for Allah and God are pure and impartial, just like my sincerity and respect for Buddhas and Bodhisattvas. I deeply understand that only when I completely put down the three obstacles of jealousy, anger, and greed, and affirm that all sages are my best teachers will I benefit from studying the texts and really understand the true meanings of the sages’ teachings. SE

287. I deeply believe that religious teachings on causality, morality, and ethics will definitely turn the bad in us humans to good, pollution to purity, and delusion to enlightenment. This is the only correct solution to various kinds of conflicts and human and natural disasters. If the adherents of diverse faiths and religions can cooperate sincerely; observe the rules; cultivate themselves; practice the teachings and influence others; learn from one another; respect one another; love, care about, and cooperate with one another; then society and the world will be harmonious. RRE

288. If we want to save the world today, religions must have solidarity and mutually coexist and cooperate in both good times and bad. In order to achieve religious cooperation and solidarity, we must take religious education as the foundation, and every religious adherent should learn his or her own sacred texts in depth. Also, we should learn from one another, respect our differences, and seek common ground. Doing so, the effect of religious cooperation will be long lasting and continuously vibrant. REN

289. If we want to truly achieve social stability, harmony, and prosperity, we should start with education. Religious prayers only effect a temporary solution, not a permanent cure. To effect a permanent cure requires transforming the human mind and helping everyone abandon evil and cultivate goodness, amend their conduct, and set their thoughts upright. We should earnestly and diligently implement religious education and propagate it. If every religion can engage continuously in teaching for years, this will be of great help to eliminate disasters and promote harmony. SC

290. If one sincerely follows the teaching, one will gain the true benefit, no matter what teaching it is, be it Confucianism, Buddhism, or Taoism, or any other religion. It is because all religions have their own fundamental precepts. If any practitioner truly realizes the precepts of his religion in daily life, he will naturally be peaceful and tranquil. If we don’t learn from the fundamental teachings, the whole learning process would be like a tree without roots, like water without a source, like flowers in a vase, like a house built on empty air. We will only have academic accomplishments. The practitioner will hardly be a person who will alleviate suffering, change delusion into enlightenment, and transform ordinary beings into saints and sages. REN

291. For the purpose of facilitating teaching, Buddhism divides the entire universe into three parts: noumenon, mind, and matter. These three parts are actually one entity. Noumenon is the essence, which is considered by Buddhism to be able to manifest and alter phenomena. In the statement “[phenomena are] manifested by the mind and altered by the consciousness,” the mind is the noumenon, and the consciousness refers to discrimination and attachments, both of which manifest everything in the universe. 
That which can be manifested and the manifested are one, not two. From here, we try to understand that the entire universe is oneself. Our minds merge with Dharma-nature, and our bodies merge with Dharma-body. Dharma-body refers to the physical phenomena in the universe, and seeing, smelling, cognition, and knowing refer to the mental phenomena in the universe. These two kinds of phenomena come from the same origin. This origin is called Dharma-nature in Buddhism and is called God or deities in other religions. LS

292. I have long admired the traditional Chinese cultures of Confucianism, Buddhism, and Taoism, as well as the sacred teachings of different religions in the world. Even with fifty-nine years of learning, I often feel that I have much more to learn. I never tire of learning and I’m always eager to share what I’ve learnt with others. Now I am eighty-four years old, and I still take great pleasure in learning. I never feel that I am too old to learn. SE

293. As long as we have a pure, kind, sincere, and compassionate minds, then there will be world peace, and the surrounding environment will become beautiful. But if we have impure minds, with thoughts of benefiting ourselves while harming others, and if we have many ill thoughts of greed, anger, ignorance, and arrogance, we will bring forth many disasters, as what is happening in the world right now. In other words, we reap exactly what we sow. The chapter “The Instruction of Yi” in the Book of History states: “Do good and a hundred good fortunes will manifest. Do evil and a hundred misfortunes will ensue.” The Qu’ran states: “And whatever of misfortune befalls you, it is because of what your hands have earned.” (42:30, Noble Quran) The Bible states: “Is it not calamity to the unrighteous, And disaster to the workers of iniquity?” (Job 31:3 ASV) MC

294. All the founders of all religions voluntarily taught multicultural teachings. For example, Jesus taught for three years, the Prophet Muhammad taught for twenty-seven years, and Buddha Shakyamuni taught for forty-nine years. Every day, they all set perfect examples with their own conduct. Their behavior was sincere and compassionate, even when they were still or silent. 
Therefore, religious adherents should deeply realize that religious education is necessary for a harmonious world. If we fulfill our responsibilities in whatever position we are in and put into practice the teachings on ethics, morality, and causality, and cultivate ourselves to teach others, I believe a utopian world can be expected soon with religions coexisting in good times and bad. REN

295. [I was once asked by a student,] “How can different religious groups get along harmoniously without conflict?” I answered that the most important thing is to learn one’s own religious teaching diligently. 
For example, Indonesia acknowledges five religions: Islam, Catholicism, Christianity, Hinduism, and Buddhism. These five religions are like a person’s five fingers. They differ in length, but when one traces them back to the palm, the wrist, and the arm, one will know that the fingers share the same root and the same origin. 
Therefore, as long as one continues to delve deeply into one’s religious texts, when one gets to a certain level, one will naturally comprehend the teaching. When one is exposed to the texts of other religions, one will also be able to understand them. An ancient saying speaks of “delving deeply into one teaching and immersing oneself in it for a long time.” When one delves deeply and reaches a certain level, one will attain a pure mind and will naturally have a thorough understanding. OH

296. When we pay close attention to the teachings in the sutras or religious texts, we will find that the spirit of the teachings and the principles taught by the sages of all religions are about 80 percent similar. The differences arise due to the sages having accommodated people’s living habits and using expedient means to facilitate their teaching. 
From this, we can see that the teaching of the sages originated from the true nature of all beings. The true nature originally contains every good quality and can manifest all phenomena. Everything that accords with the true nature will flourish. Anything that goes against the true nature will decline. This is why every dynasty in China passed down the sages’ teachings. This way society had peaceful and stable times and people were happy. BC

297. When we carefully look at history, it is easy for us to see that the teaching of every religion in the world is a perfect multicultural social teaching of the utmost virtuousness. The founders of all the religions were voluntary multicultural social educators. 
Jesus taught for three years. The Prophet Muhammad taught for twenty-seven years. Confucius taught for five years. Sakyamuni Buddha taught for forty-nine years. They all let go of prestige, wealth, and greed completely. They were pure in mind and body. They engaged in cultivation and taught people from all walks of life, without discrimination. Therefore, they were able to exert profound and wide-reaching influence on people of their times and later generations. OH

298. The Buddhist sutras state: “All phenomena arise from our minds; our environment can be transformed by the mind.” Therefore, I deeply believe that among all the religious teachings, the teachings of causality, morality, and virtue can truly transform people from evil to good, from contaminated to pure, and from deluded to awakened. These teachings are also the only way — the only proper path — to resolve all the conflicts, disasters, and calamities in the twenty-first century. If people of all religions can cooperate and work together, follow the commandments and precepts, cultivate themselves, practice the teachings of their own faith and help others, learn from and respect and care for one another, then a harmonious society and peaceful world can be perfectly realized. LP/J

299. This is a multicultural world. There are different religions, schools of thought, ethnic groups, and nations. We are all part of a bigger family. How can we fight with one another? We need to live in peace while respecting individual differences. We have to respect one another. We do not ask for respect from others but respect others first. Even if there is no respect in return, we still show our sincere respect to others. 
Eventually, one day others will pay their respect to us. I pay my respect to him, care about him, care for him, and help him with all my heart without asking anything in return because I know we are one entity. I know the whole universe is one entity. He just doesn’t know it yet because he is still unenlightened. When he attains awareness, he will think and do the same. WPH

300. Today’s world emphasizes multiculturalism and seeks cooperation among different religions, ethnic groups, and countries. We are one entity. We need to respect, love, care about, care for, and cooperate with one another. We need to pursue harmony. How? Harmony begins within ourselves. Instead of asking others to respect and get along with us, we ourselves need to respect and get along with others first. It does not matter whether others pay equal respect to us or try to get along with us. Eventually we will move them and influence them if we persevere in respecting them. 
If I have the merest thought of demanding that others first get along with me, harmony can never truly be achieved. It is because I place myself in a conflicting position with the thought of demanding, dominating, and possessing others. So I do my utmost to love other people, care about and for them, and help them wholeheartedly. I do all this without asking anything in return because I know that we are one and that this universe is one living entity. SE

related post: Education

Source Of Information: 
 《For The Sake of All Beings》，from the works of Venerable Master Chin Kung, published in 2012 by Pure Land College Press (email: purelandpress@gmail.com), translations by Silent Voices and the Pure Land Translation Team, edited by Venerable Wuling, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** No content of this post shall be altered without written permission from the publisher. Reprinting is allowed for non-profit use.
*** The information provided above does not contain personal opinion of this blog.

Amitabha Village 《For The Sake Of All Beings》

262. Presently, there are only a few countries that provide social welfare for their senior citizens. Countries such as the United States and especially Australia have complete social welfare programs, and seniors are very well taken good care of. 
But retirement organizations, whether run by the government or by the private sector, mostly emphasize caring for seniors’ physical conditions and pay less attention to enriching their spiritual life. Those who take care of the seniors often do so mechanically and may show little love or consideration. Consequently, seniors can feel empty, lonely, and helpless, waiting daily for death. 
In view of this and inspired by the four kinds of mind and practice of great compassion that we learn in the Avatamsaka Sutra, I have a new idea for senior retirement. I hope people of vision and foresight will gladly promote and implement it. Seniors have devoted themselves to society and should start enjoying good fortune in their old age. This is the realization of a perfect society. MT

263. Every one of us has parents, and most of us will also become old some day. Mencius said, “We should respect our parents and extend that respect to all old people; we should love our children and extend that love to all children.” 
Seniors have dedicated their lives to their families, society, and countries. It is only appropriate that children show filial piety to their now elderly parents and repay their kindness. We should truly extend the filial piety for our parents to all the seniors in the world, establish a paradise for seniors, and show our love and respect for them. 
If we can do so and, additionally, (1) help religious groups and ethnic groups to work together, (2) propagate good traditional cultures in the world, and (3) promote the sages’ teachings of filial piety, respect for those who are older, and loving-kindness, then all people will be happy and they will support our undertaking, together with the beings from all dimensions. A harmonious world can be expected soon. MT

related post:  Interfaith Harmony and Multiculturalism 

Source Of Information: 
 《For The Sake of All Beings》，from the works of Venerable Master Chin Kung, published in 2012 by Pure Land College Press (email: purelandpress@gmail.com), translations by Silent Voices and the Pure Land Translation Team, edited by Venerable Wuling, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** No content of this post shall be altered without written permission from the publisher. Reprinting is allowed for non-profit use.
*** The information provided above does not contain personal opinion of this blog.