GUIDELINES FOR BLIA MEMBERS

1.      We pay homage to the Triple Gem with reverence and actively devote our lives to the propagation of Buddhism.

2.      We uphold the principle of Humanistic Buddhism and wish everyone health and happiness.

3.      We practice the Buddhist teaching in everyday life and always maintain a devout and solemn heart.

4.      We cultivate compassion, wisdom, and diligence for the benefit of all beings.

5.      We respect our members and greet them warmly on every occasion.

6.      We develop the wisdom that is within ourselves through “right understanding” and “right view.”

7.      We experience the joy of Dharma through the eradication of ignorance and defilements.

8.      We commit ourselves to the liberation of all beings from suffering and the creation of a pure land on Earth.

Faith lies within the root of all human activities.  With a firm belief, one can easily overcome adversities of any magnitude.  In Buddhism, it is most important that the belief we have is pure, as said in the Avatamsaka Sutra, "Faith is the mother of virtues which enhances goodwill and eradicates skepticism and delusions.  It opens the way toward the highest path." Furthermore, the Brahmajala Sutra stated, "Faith leads all practices to which the heart of virtues lie." Being a religious entity of ideals and sound structure, BLIA delineates the following eight provisions in order to pool the strength of members to attain the highest of goals. With profound understanding, it is hopeful that members apply these stipulations during their everyday lives.

1. We pay homage to the Triple Gem with reverence and actively devote our lives to the propagation of Buddhism: The term “Triple Gem” refers to the Buddha, Dharma, and the Sangha as collectively, they bring glory and joy to our universe. They are the means through which we all can seek liberation from worldly suffering. In the beginning, when the Buddha taught his first five disciples at Deer Park, the Buddha was, in essence, the Buddha Gem; his teachings in the Four Noble Truths, Twelve Nidanas, and Three Dharma Seals were the Dharma Gem; while his five disciples were the Sangha Gem.  By and large, they became known as the “Original Triple Gem.”  After the parinirvana of the Buddha, his teachings that were passed down orally began to fade as the congregation slowly diminished. It was obvious then that the “Original Triple Gem” was beginning to disappear. As a result, statues and images of the Buddha, carved in wood with gilt gold, were introduced to preserve the memories of the Buddha.  Together with the Twelve Divisions of the Three Buddhist Canons and the ordained Sangha community, they formed the “Eternal Triple Gem.” Broadly speaking, however, the intrinsic Buddha nature of every human being is the Buddha Gem; the instinct Dharma nature of equanimity in all humans is the Dharma Gem; and the natural longing for peace and happiness within the human mind is therefore the Sangha Gem. Fundamentally, these elements are the “Innate Triple Gem.” Today, though the historic Buddha lives in the past, people rely on the Eternal Triple Gem manifested in monasteries to help people realize the profound qualities of the Innate Triple Gem. As such, temples and monasteries denoting concrete images of Buddhism should command reverence and respect. This provision is especially applicable to all BLIA members who have taken on the profound ideal of propagating the Dharma to benefit society as a whole. As members, we protect and preserve the integrity of Buddhism around us. Through this, the Buddha’s Light will shine universally to benefit all sentient beings; the Dharma current will forever flow throughout the three aeons, with virtuous merits inconceivably endowed to every corner of the world!

2. We uphold the principle of Humanistic Buddhism and wish everyone health and happiness: Buddhism includes a variety of sects, schools, and traditions from the School of Elders and the School of the Community to the practices of Tibetan and Chinese traditions.  Within the many Buddhist sects, there are also the southern tradition in Theravada and the northern tradition in Mahayana; the Esoteric as well as the Exoteric. The BLIA advocates “Humanistic Buddhism,” which encompasses the conventional teachings of the Buddha.

During his discourses in the past, the Buddha’s primary audience was the people in this world with the focus directed at practical living and application of cultivated awareness in life. In substantiation, many scriptural sutras dictate the importance of personal happiness and family bliss in reflecting the true characteristics of this world; referred to as “Humanistic Buddhism” by later generations. As for the early teaching of “Transcendental Buddhism,” the Buddha obliged the minority of ascetics, who sought to practice in austerity, whereas the period of Chinese imperialism brought about the emergence of the “Forest Buddhism.” Neither of these, thus, was the original intention of the Buddha for the world.

Considering an individual who does not care to cultivate his or her personal behavior and tends to afflict other members of the family, how then can this person brag about national prosperity and the stability of people, let alone the pursuit for world peace? Regardless of the Buddhist school of thought one is associated with, BLIA members should remain steadfast in practicing the core teachings of the Buddha so as efforts to propagate may be manifested through our work and dedication toward the betterment of society.  Essentially, we need to act upon the Buddha’s humanistic teachings for a better family, a good career, and a fulfilling life.  As we further enrich our lives, we should aspire to spread our merits to others to facilitate a higher attainment.

3. We practice the Buddhist teaching in everyday life and always maintain a devout and solemn heart: As part of the human race, it is impossible for anyone to survive without the interaction of society. Essentially, we must learn to blend in with others and work toward establishing harmony in our society in order to truly achieve inner calm.

Many people often sigh in dismay that "going though life is hard; being human is truly tough; dealing with life is a constant dilemma.”  In light of the fact that going through life is never an easy task, we ought to heighten our awareness of the way we pursue life, and strive to adopt a more positive attitude. As said by Ven. Master Tai Hsu, "A person enlightened is the Buddhahood realized.  This is the reality in true form."  As such, there is absolutely no alternative means of seeking profound spirituality unless one realizes the importance in "dealing with difficult people and working on challenging tasks." If we are able to deal with problems common among people, what else can we not accomplish in life then?

Generally, the problem lies in people being unable to adjust themselves according to situations or to respect the opinions of others. In fact, this often reflects a lack of self-respect. As sages of the past said, "One who loves is loved; one who respects is respected.'' If we can look at matters from other people’s viewpoint and with an attitude of humility, we will experience joy and harmony arising from acts of generosity, kind words, moral conduct, and cooperation.

Sutra stated that "the Dharma is to be sought within the domain of respect."  As inseparable parts of society, we need to inculcate the value for mutual respect and cooperation in order to actualize a better tomorrow.

4. We cultivate compassion, wisdom, and diligence for the benefit of all beings: The Seven Buddhas’ Verse of Precepts Path in the Agama Sutra said, “to do no evil, do good only, and purify thought is the way of all Buddhas.” Therefore, cultivation in Buddhism fundamentally involves keeping the mind and body in balance.

As depicted in the Avatamsaka Sutra, “Like an artist, the mind is capable of painting the world.” Our mind is indeed synonymous with a painter.  When our thoughts are pure, the pictures drawn are those of the Buddhas and bodhisattvas, as opposed to the ghostly and homely drawings which the mind harbors when impure. As an analogy, the Buddhist terminology of “The Four Infinite Minds” hopes to bestow upon us the brush of compassion, kindness, joyfulness, and equanimity to further enhance the colors of our world.

The Buddha said in the Sutra of Forty-two Sections, “Though my disciples may be far away, they will attain the path when their thoughts are with my precepts.  On the contrary, my disciples will eventually fail if their thoughts are of heresies, though they may be within sight. Basically, the truth lies in practice, for what good does it serve if one does not utilize what is available to him?” Though the heart is naturally kind, we must follow through with good deeds. Like the axiom of past sages who reflected daily on their “deeds of character,” the Boy Scouts throughout the world also act upon their virtue of “Do a Good Turn Daily.” As role models of the community, how, then, can BLIA members neglect doing virtuous deeds?  We should provide others confidence through giving encouragement and comfort; joy through warm greetings and acknowledgement; hope with sincere help; convenience with volunteerism.  These are good deeds that can be done with ease.  If we can make such practices habitual, there will be a brighter tomorrow where human behaviors, both physical and mental, may be consistent and in line with social norms.

5. We respect our members and greet them warmly on every occasion: As the old expression goes, “To reach the top, one must start from the bottom; to reach far, one must start from the nearest step.” When we cultivate life together, the call for mutual respect, compassion and joyous giving, doing one good deed every day, etc. are not mere words or delusive stories – they are the motivational tools for us to apply firsthand with our fellow BLIA members. This is especially important in today’s technologically advanced times in which everyone is related or interconnected globally by computer superhighways. Our world has become a global village where traveling and communicating with one another is not only accessible but also easy.  Therefore, if members foster the unifying spirit of mutual respect and care for people, the distance between our physical presences may inevitably be bridged. With improved communication and interactions among our fellows, our faith within the organization as we work together toward reaching our goals shall be enhanced.

6. We develop the wisdom that is within ourselves through “right understanding” and “right view”: Having right knowledge and right views is not only fundamental in our life and work, it is also a requirement for Buddhist moral cultivation. This is especially true in these modern times characterized by heretical views and during which people can easily fall prey to social ills and influences. In light of this predicament, it is hopeful that BLIA members shoulder the great responsibility of knowing right from wrong in order to be of contribution toward society.

How do we nurture right knowledge and right views in life? If we grasp the profound meaning of the Dharma, we shall realize Buddhism definitely upholds the truth consistent with right knowledge and right views. As an illustration, the Buddhist teaching in “good and evil karma” dispels the doctrine of fatalism and the superstition of celestial sovereignty. Also, there is a correlation between the Buddhist philosophy of “The Law of Causes and Effects” and the theories of modern science that prove the unique and unchanging characteristics of the Dharma. The “Four Noble Truths” and “Three Dharma Seals” not only reveal the reality of life, but also the distinct truth of the universe.  An analysis of the “innate Buddha nature” also provides perfect insight, allowing us to embrace the all-encompassing Dharma and to spark the light of hope for all sentient beings.  

The Avatamsaka Sutra says, “The mind, the Buddha, and all sentient beings are no different.” Perhaps, there is no better expression than that given by the Sixth Patriarch of Ch’an Buddhism, Hui Neng.  In his discourse, he said, “The word ‘Buddha’ is equivalent to ‘Enlightenment,’ which may be dealt with under four points: to open the eyes for the sight of Enlightenment-knowledge; to show the sight of Enlightenment- knowledge; to awake to the sight of Enlightenment-knowledge; and to be firmly established in Enlightenment-knowledge. Should we be able, upon being taught, to grasp and understand thoroughly the teaching of Enlightenment-knowledge, then our Enlightenment-knowledge or true nature would have an opportunity to manifest itself and not that of any other Buddha. Being infatuated by sense-object, and thereby shutting themselves off from their own light, all sentient beings tormented by outer circumstances and inner vexations act voluntarily as slaves to their own desires. Seeing this, the Buddha had to rise from his Samadhi in order to exhort them with earnest preaching of various kinds to suppress their desires and help them to refrain from seeking happiness from without, so that they might become the equals of Buddha.  For this reason, I advise people constantly to open their eyes for the Buddha-knowledge within their mind.  But in their perversity, they commit sins under delusion and ignorance; they are kind in words, but wicked in mind; they are greedy, malignant, jealous, crooked, flattering, egotistic, offensive to men, and destructive to inanimate objects.  Thus, they open their eyes for the ‘Common-people-knowledge.’  Should they rectify their heart, so that wisdom arises perpetually, the mind would be under introspection, and evil-doing be replaced by the practice of good; then they would initiate themselves in the Buddha-knowledge.”

Sutra states, “The ability to differentiate right from wrong is based on the foremost truth, and ultimately not wavering from it.” If everyone is able to practice what they learn, introspect on what they have done, understand right knowledge and right views, and eradicate fantasized thoughts in order to sustain the purity of our senses, our innate wisdom will surface.  Essentially, our existence in this lifetime shall not be wasted in vain for we shall be afforded the rare opportunity to be connected with the Dharma.

7. We experience the joy of Dharma through the eradication of ignorance and defilements: To break away from delusion and attain enlightenment in the four paramitas of transcendentalism is the experience to be realized here and now, as opposed to the things of our future. The common expression that “the past is dead and gone while the present is alive and well" outlines the essence of the Buddhist practice of treasuring the present moment. While striving to rid ourselves of unnecessary worries and gathering little inspirations from time to time, we will naturally distance ourselves from ignorance and eventually attain ultimate realization.

As we are aware, suffering in life comes in many forms. However, the root of all these stems from the mind, in which unfavorable elements of the five desires and six dusts such as the tendency to make unnecessary comparison and the gratification from haggling with others become parts of one’s personality. In the Mahaparinirvana Sutra, “All things outside of us are a source of suffering, for peace and freeness comes only from within.” If we replaced the external pleasures of worldly influences with the pure joy of Dharma, there would naturally be nothing to hinder our pursuit of happiness. In the Vimalakirti Sutra, the sagely Vimalakirti exhorted the heavenly devas “to take joy in chanting, listening to the Dharma, offering help to others, and doing away with the five desires. Contemplate the five aggregates as despicable thieves, the four major elements as venomous snakes, and look upon the inner self as a vast open space.  Take joy in acting appropriately, benefiting others, respecting teachers, giving joyfully, upholding precepts, enduring with patience, establishing virtuous traits, meditating with stability, overcoming bad habits, aspiring to the bodhi mind, subduing demons, eradicating worries, experiencing the pure land, fulfilling accomplishments, and cultivating merits, etc. Take joy in the majesty and beauty of temples, the challenging process of learning and salvation of life, and do not dwell on the past or the future. Take joy in being close to fellow students and acquaintances without attachment. Take joy in guarding against evil and supporting righteousness. Take joy in the pureness of the mind and the practice of unparalleled virtues.  These are indeed the blissful Dharma of Bodhisattvas.” Upon hearing this, the celestial devas replied, “Now that we have the Dharma joy, there is no need for us to pursue joy in the five desires!”

In actuality, the distinction between suffering and happiness or delusion and enlightenment is only the matter of a split second.  If all of us heed the present moment of karma in body, speech, and thought, we can definitely succeed in eliminating the ignorance caused by suffering, and actualize the truth of our innate nature in order to realize a happy and peaceful life.

8. We commit ourselves to the liberation of all beings from suffering and the creation of a pure land on Earth: The pure land is the realm of bliss and serenity that exists within each of us, but how do we go about achieving it?  The Buddha once said, “Cultivation of the Pure Land is for all sentient beings.” In other word, the only means of realizing the pure land is to help others, for without them, there can be no Pure Land.  In essence, the pure land manifests the moment an aspiring bodhisattva vows to deliver sentient beings from suffering. Substantiating this point, the Buddha elaborated on the bodhisattvas’ pure land as the elements of true spirit, profound mind, bodhi mind, the practice of six paramitas, four all-embracing virtues, convenience, thirty-seven conditions leading to bodhi, transference of merits, eradication of eight difficulties, self-cultivation and upholding precepts, non-negative criticism, ten virtues, etc. He added, “If a bodhisattva wishes to realize the pure land, he must purify his mind, for when the mind is pure, the Pure Land manifests itself.” Confused by this explanation, Sariputra began to wonder if it was the tainted mind of the Buddha that created the world of evils and sufferings. The Buddha, however, was able to read his thoughts and responded spontaneously by tapping his foot on the ground. Upon doing this, a majestic realm of gems and treasures suddenly appeared. Subsequently, the Buddha said to Sariputra, “My Buddha land is always pure as such.” Hence, when we perceive the world as an evil place, it is because our mind perceives it that way.  On the contrary, the realms of Buddhas and bodhisattvas are always pure because to their minds, all things are pure and equal.

A line in the sutra states, “The three realms dwell within the mind as all existence resides in consciousness.” As BLIA members, we ought to act as the situation warrants and help all sentient beings in their cultivation. By doing so, our inner sentient beings of greed, hatred, and ignorance may gradually transform to become our enlightening relatives. If everyone consistently practices our creed, what place in this world would not be the pure land?

The Guidelines for BLIA Members is reiterated as follows:

1.      We pay homage to the Triple Gem with reverence and actively devote our lives to the propagation of Buddhism.

2.      We uphold the principle of Humanistic Buddhism and wish everyone health and happiness.

3.      We practice the Buddhist teaching in everyday life and always maintain a devout and solemn heart.

4.      We cultivate compassion, wisdom, and diligence for the benefit of all beings.

5.      We respect our members and greet them warmly on every occasion.

6.      We develop the wisdom that is within ourselves through “right understanding” and “right view.”

7.      We experience the joy of Dharma through the eradication of ignorance and defilements.

8.      We commit ourselves to the liberation of all beings from suffering and the creation of a pure land on Earth.

If we are able to act upon our creed, we will definitely succeed, as worldly bodhisattvas, in purifying ourselves, benefiting others, making good friends, fulfilling our wishes, and becoming a person well-liked by others.