Moral and Spiritual Development

[RedLantern]

Without a spiritual  background man has no moral responsibility:man without moral responsibility:man without moral responsibilty poses a danger to society.
Buddhism has been an admirable lighthouse for guiding many a devotee to the salvation of eternal bliss.Buddhism is especially needed in the world today which is riddled with racial,economic and ideological  misunderstandings.This spirit can be best cultivated under the guidance of Buddhism which inculcates an ethical -moral co-opreation for universal good.There is a very great need for the teaching of virtue by precepts and examples.
Spiritual development of man is more important than the development of material welfare.We cannot expect to gain both worldly happiness and everlasting Happiness at the same time.
Virtue and wisdom are like the pair of wings of a bird.Without any ethical discipline,there cannot be purification of the defilements of sentient existence.
Buddhism is not a myth told to entertain the human mind or satisfy the human emotion,but a liberal and noble method for those who sincerely want to understand and experience the reality of life.

[Amitabha]

materialisms are external abundant of the earth but it has its limitation, buddhism is inner abundant of the heart/mind that social development is based upon. Society without acknowledging life after death on reincarnation of karmic deeds never would exercise responsibly, harmoniously and lovingly towards a better future. However, accepting life after death may pose abit restrictiveness to others causing inconsideration based on dharma impression over others, to the extent of severing good tie. It may be also because of knowing dharma that leading exploitation of others through 'fear' imposition of bad karma. 

[Amitabha]

 
The Buddhist Educational System
What is the ultimate goal of the Buddha’s teachings? It is to attain the Perfect, Complete Enlightenment. Transliterated from Sanskrit, it is called Anuttara-samyak-sambodhi. Out of respect, this phrase was maintained in its original form rather than translated. There are three stages within this enlightenment: "Proper Enlightenment", "Equal and Proper Enlightenment", and "Perfect, Complete Enlightenment".

The Buddha told us, that although scientists, philosophers and religious scholars may have reached a good understanding about life and the universe, this realization is neither complete nor proper. Why? Although they have obtained some understanding, they are far from having freedom from worries, from ending their afflictions. They still indulge themselves in the Five Poisons of greed, anger, ignorance, arrogance and doubt. They remain mired in all the troubles of human relationships and are swayed by personal feelings. In other words, they are human.

If a person has severed greed, anger, ignorance, arrogance, doubt and afflictions, it will be acknowledged that this person has attained the first level, that of Proper Enlightenment. He or she will be called an Arhat, similar to the initial academic degree in Buddhism. Arhats differ from Buddhas in the way that they use their mind. They use it in the same manner we do. The difference is that we still have afflictions while Arhats do not.

The next higher level of enlightenment is that of Equal and Proper Enlightenment, represented by Bodhisattvas. They resemble Buddhas in motivation but have not yet reached the same level of enlightenment. The minds of Bodhisattvas are genuine; they remain forever unchanged and are similar to those of Buddhas. Buddhas use the full and perfect true heart. Buddhas represent the highest level of enlightenment, which is the Perfect Complete Enlightenment.

In Buddhist classic literature, the perfect, true mind of a Buddha was symbolized by a full moon. The mind of a Bodhisattva was symbolized by a crescent moon, which was neither full nor perfect. And the mind of an arhat was symbolized by moonlight reflected from the surface of water it is not real.

These three levels of enlightenment can be compared to our college educational system. The level or degree of Arhat is similar to earning an undergraduate degree. The level of Bodhisattva is similar to earning a Master’s degree and the level of Buddha is similar to earning a Doctorate’s degree. The word Buddha is not exclusive to Buddha Shakyamuni, but is a common title for any being who has attained the perfect complete enlightenment. Thus, Buddha, Bodhisattva and Arhat are only names or titles to represent the levels of enlightenment or a degree we receive in Buddhism. And they are most certainly not deities to be worshiped.

So, a Buddha is one who has fully comprehended the truth of life and the universe and acquired the ultimate and perfect wisdom. This is also the goal of Buddhist education; to enable beings to attain this same level of wisdom. Therefore, Buddhism is an education of wisdom.

The Great Perfection of Mahayana Buddhism
The sequence of practice in Mahayana Buddhism is represented in China by the four Great Bodhisattvas: Di Tzang (Earth Treasure) of Jiuhua Mountain; Guan Yin (Great Compassion) of Putuo Mountain; Wen Shu Shi Li (Manjushri) of Wutai Mountain; and Pu Xian (Universal Worthy) of Emei Mountain.

Earth Treasure means stored treasure of the great mother earth, which represents our mind. Without the earth, nothing could survive. So, the Buddha used the earth as a metaphor for our mind, which is the Great Perfection. It encompasses infinite compassion, wisdom, intuitive wisdom, auspiciousness, good fortune, merit and virtue. Therefore, all that the Buddha told us in the sutras is infinite, is the Great Perfection. Understanding this will enable us to find the boundless meanings within.

The "Earth Treasure Sutra" explains that we begin our learning and practice by being filial to our parents and respectful to our teachers and elders. Buddhism is an education of honoring teachers and revering their teachings, which is based on the foundation of filial piety. How can we expect a person who is not filial to his or her parents to respect his or her teachers? A teacher, regardless of learning and capabilities, cannot impart knowledge to a student who lacks respect and does not listen.

Therefore, only when we honor teachers and revere their teachings can we truly succeed in our learning of Buddhism. "The Original Vow of Earth Treasure Bodhisattva Sutra" is the sutra of the filial piety, which is the very heart of the Great Perfection. All other perfections arise from it. From here, we extend this loving and caring for parents to respecting teachers and elders.

We keep expanding from here until we respect and care for all sentient beings without discrimination or attachment. This is the enhancement and extension of Earth Treasure Bodhisattva and is the teaching of Guan Yin Bodhisattva. Therefore, without filial piety, there would be no great compassion. This is similar to building a house. The second floor must be built upon the first floor. In being filial to parents and showing compassion for all other beings, we should not use emotions. Rather we need to base this compassion on rationale and wisdom. Only in this way can we attain positive results.

Next is the third Bodhisattva, Manjushri, who symbolizes wisdom and Universal Worthy Bodhisattva who symbolizes the practice of filial piety, respect, compassion and wisdom in our daily lives. If we practice these principles when interacting with others, matters and objects, then we ourselves are Universal Worthy Bodhisattva.

The teachings of Universal Worthy Bodhisattva are perfect. As the "Flower Adornment Sutra" tells us, we cannot attain Buddhahood if we do not follow this teaching. Why? This Bodhisattva is perfect in every thought, every vow and every deed. Without true wisdom, the great vow of Universal Worthy Bodhisattva cannot be fulfilled.

These four great Bodhisattvas exemplify this understanding and represent the perfection of Mahayana Buddhism. Therefore, from Earth Treasure Bodhisattva, we learn filial piety and respect, from Guan Yin Bodhisattva, we learn great compassion, from Manjushri Bodhisattva we learn great wisdom and from Universal Worthy Bodhisattva we learn the great vows and conduct.

The Great Perfection
After understanding the goals and principles of the Buddha’s teachings, we need to deepen our understanding of the Dharma. What is the Dharma? It is the true reality of life and the universe, all the teachings of the Buddhas, which are included in sutras. These ancient textbooks documented all of the Buddha’s teachings and were recorded by his students. The most basic one of Mahayana Buddhism is the "Original Vow of Earth Treasure Bodhisattva Sutra." It can be regarded as a textbook for first grade students, within which, the truth was clearly explained, not with spoken language but with emissions of light. The sutra, as told by Buddha Shakyamuni, begins with his emitting infinite bright lights called:

1. Great Perfection Brightness Cloud,

2. Great Compassion Brightness Cloud,

3. Great Wisdom Brightness Cloud,

4. Great Prajna Brightness Cloud,

5. Great Samádhi Brightness Cloud,

6. Great Auspicious Brightness Cloud,

7. Great Good Fortune Brightness Cloud,

8. Great Merit Brightness Cloud,

9. Great Refuge Brightness Cloud,

10. Great Praise Brightness Cloud.

Although ten kinds are given, it does not mean that there are only ten. The number ten is regarded as a symbol of perfection, a complete cycle symbolizing infinity.

Of the ten brightness clouds, the first five explain fundamental principles and the latter five explain the methods. The fundamental principles are the basis of Buddha Shakyamuni’s teachings. The following are the five methods.

First is the Great Auspicious Brightness Cloud. What does auspicious mean? For most of us, auspicious means to get what we deserve. If we obtain what we do not deserve, then it is not auspicious. The meaning of auspicious in Buddhism is much more profound: throughout the universal existence, nothing is beyond our knowledge and experience. This is great auspiciousness. For example, when we are mindful of Buddha Amitabha and vow to be born into the Western Pure Land, we will attain birth into the Western Pure Land. If we vow to be born into the Flower Adornment World, we will attain the stage of awakening of Buddha Vairocana. This is the original meaning of auspicious.

In our world, Buddha Shakyamuni taught different methods for different levels of understanding and this is the utmost auspiciousness. First, the Buddha’s teachings never contradict the true reality of life and the universe. Second, the Buddha always adapted his teachings to fit the audience’s level of comprehension. His teachings would be a failure if they proved to be incomprehensible for the listeners or if they were too simple and boring. Neither of these would be auspicious. Therefore, the appropriate teaching is most auspicious. The Buddha conveys all that he wishes to: we hear all that we can understand and absorb. This is the utmost, the greatest and perfect auspiciousness.

Nowadays, people pursue wealth, knowledge, health and long life. This is called good fortune. If the Buddha asks us to learn and practice Buddhism but we do not receive what he said we would, then we will reject the teachings. Why? If we cannot get what we wish for now, how can we believe we will receive what is promised to us for the next life? It is all too distant and uncertain. When will we get to enjoy the promised great reward? However, if we can receive benefits now, we will be much more likely to believe in the promise of even greater rewards in the future. By truly practicing Buddhism, we will attain all that we wish for.

This is similar to a tree blossoming and bearing fruits. Only when we see the beautiful blossoms, will we believe there will be good fruits. If the flower does not bloom, how can we believe there will be fruit? Therefore, we have the Great Good Fortune Brightness Cloud following the Great Auspicious Brightness Cloud. We must cultivate the cause before we can attain the effect.

The next guiding principle is represented by the Great Merit Brightness Cloud. All Buddhas spent a long time, one hundred eons, cultivating good fortune after attaining Buddhahood. Why? A Buddha cannot help sentient beings if he himself does not have good fortune. People will not believe in a teacher who talks of it but obviously lacks it. However, when the teacher has good fortune and explains that it comes from cultivation, then people will listen and follow his or her teachings. Therefore, only if the teacher has good fortune and virtue in addition to wisdom can he or she help sentient beings. Thus, the Buddha taught us to cultivate both good fortune and wisdom. However, good fortune is different from merit in that merit is the one that helps us to transcend the cycle of birth and death. We accumulate merit by practicing the Three Learning’s of precepts or self-discipline, deep concentration and wisdom.

In our practice, we need to rely on the next principle of the Great Refuge Brightness Cloud. This is not what is usually thought of as taking refuge in the Triple Jewels of the Buddha, the Dharma and the Sangha. Rather, it is to return to and rely upon the Triple Jewels, the great perfection of our self-nature.

The Great Praise Brightness Cloud symbolizes educating others about Buddhism, praising the perfect and infinite merits and virtue of the self-nature. What does Buddhism teach us? To attain our perfect self-nature. Zen Buddhism often says that we should search for the original state of our perfect self-nature.

In summary, Buddha Shakyamuni emitted light at the beginning of the "Earth Treasure Sutra." This light has many more infinite, boundless meanings than the ten brightness clouds discussed. The first five brightness clouds are the Great Perfection of self-nature and the last five are the function of the self-nature. These ten comprise the basis of the Buddha’s teachings and are to be found in many sutras, often represented by emissions of light. Many people read of the brightness clouds without any real understanding of the profound meanings within. Not only this sutra, but also all sutras start and flow from the Great Perfection. We will benefit much more from reading sutras once we understand these representations.

[Amitabha]

The Five Forms Of Buddhism Today
Currently, there are at least five forms of Buddhism. The first form is the traditional Buddhism I have just discussed. It is the education of the Buddha’s teachings. This original form is rarely seen today. The other four forms are deviations of this one.

The second form is religious Buddhism. Although originally not a religion, it has become one in the past few hundred years. Today, it is difficult to deny this. Why? The external form of Buddhism today is indeed that of a religion. It is no longer the education found in a traditional way place where cultivators had up to sixteen hours a day for both lessons and cultivation. The lessons included listening to lectures and discussions. The cultivation session included either Buddha name chanting or sitting meditation. Study and cultivation were used hand in hand to strive for the right and proper understanding and practice, to purify practitioner's minds and to eventually attain the state of enlightenment.

Since the monks and nuns spent sixteen hours a day on study and cultivation, there was little time for discriminating or wandering thoughts, and so achievement could be attained relatively quickly. Unfortunately, this traditional form of Buddhism is seldom seen nowadays in way places for many of them have become a place to make offerings, to pray for blessings and to conduct memorial services. It is little wonder that people regard Buddhism as a religion.

The third form is philosophical or academic Buddhism often found as a course in college. This is inappropriate. Why? Buddhist education is a complete university in itself, including all branches of learning. But now it is reduced to merely a philosophical discipline. Regarding it as such, we miss the importance of the fact that the teachings are a necessity for all sentient beings. Why? Because these teachings can resolve all problems ranging from those in our current lives to those in the future, including even those of birth and death. Buddhism's scope is broad and profound and regarding it as merely an academic field of study is frankly, another deviation. These two forms cause no serious harm to society. Religions try to encourage people to be good. Philosophy strives to pursue truth and to gain knowledge.

The fourth and most recent deviation is Buddhism as a show. It consists of a few hours of music, singing and dancing with a short talk in between. However, the fifth form is a deviation that has gone too far, that of the distortion of Buddhism into a cult. This deviated form has appeared in the last thirty to forty years. The exploitation of Buddhism by evil cults has gone too far. In the name of Buddhism, they take advantage of the weaknesses of human nature, creating chaos by cheating, and misleading people, endangering the safety of the public. Some of their propaganda and deeds can sound extremely enticing and appealing. However, if we join their activities, which doom us to ruin, by the time we realize our mistake, the damage will have already been done. It will then be too late to regret. Therefore, we need to choose wisely which form to practice in order to receive the true benefits.

[Tenzin K]

The Buddha advised His followers to follow this Path so as to avoid the extremes of sensual pleasures and self-mortification. The Middle Path is a righteous way of life which does not advocate the acceptance of decrees given by someone outside oneself. A person practises the Middle Path, not out of fear of any supernatural agency, but out of the intrinsic value in following such an action. He chooses this self-imposed discipline for a definite end in view: self-purification.

The Middle Path is a planned course of development and progress. A person  who lives in accordance with the Teachings, or Dhamma will be guided and protected by that very Law. When a person lives according to Dhamma, he will lives in harmony with  universal laws.  He will be free from miseries and calamities both in this life-time and hereafter.  By restraining from evil and observing morality, he will also be able to develop his mind

The Eightfold Path can be compared to a road map. Just as a traveler will need a map to lead him to his destination, we use the Eightfold Path which shows us how to attain Nirvana, the final goal of human life.  To walk this path, there are three aspects of the Eightfold path to be developed. He has to develop Morality, Mental Develpment and Wisdom. While the three must be developed simultaneously, the intensity with which any one area is to be practised varies according to a person's own spiritual development. A person develps Morality by faithfully adhering to the precepts of abstaining from killing, stealing, being uncontrolled in lust, false speech, and becoming intoxicated . As he develops his morality, his mind will become more easily controlled, enabling him to develop his powers of concentration. Finally, with the development of concentration, wisdom will arise.

As the Buddha knew that not all humans have the same ability to reach spiritual maturity at the same pace, he expounded the Noble Eightfold Path for the gradual development of the spiritual way of life in a practical way. He knew that not all people can become perfect in one lifetime. He said that Morality, Mental Development and wisdom must and can be developed over many lifetimes with diligent effort. Despite the time taken by the individual, this path will lead him to the attainment of ultimate peace.

The Eightfold path consists of the following eight factors:

Wisdom
Right Understanding; Right Thoughts

Morality
Right Speech; Right Action; Right Livelihood;

Mental Development
Right Effort; Right Mindfulness; Right Concentration;

"Few among men are those who cross to the further shore. The rest, the bulk of men, only run up and down the hither bank. But those who act according to the Dhamma, will cross the realm of Death, so difficult to cross. ~ Dhammapada 85, 86"

[buddhalovely]

When we study how another religion called "Buddhism" came into existence, we find that Buddha had not used any of those age-old beliefs. He did not introduce the concept of god, soul theory, eternal hell or eternal heaven to build up Buddhism. He did not make use of fear and distorted views regarding the natural phenomena in support of his religion. Neither did he ask for blind faith or unnecessary rites and rituals. He did no believe in self-torture, the imposition of penalties or commandments in the building up of Buddhism. He also did not seek for any message from elsewhere to build up Buddhism. He used different ideas or materials such as Right Understanding of the life, the world and nature of the natural phenomena or cosmic order and the real characteristics of the mind and matter, elements and energies, moral and spiritual development, discipline, mental training and purification, knowledge, wisdom and enlightenment to erect this religious building. It is true that He used certain religious materials used by other religionists at that time such as Karma - action and reaction, rebirth and certain moral principles but no in the same manner or in the same sense. He refined that and introduced them in a rational, scientific and psychological way.