We pay homage to the Triple Gem, may the right Dharma be sustained and Buddha’s light shine universally.
The term “Triple Gem” refers to Buddha, Dharma, and Sangha. They bring brightness to our universe and joy to countless sentient beings, liberating them from suffering to live in great ease and peace. When the Buddha taught his first five bhiksus at Deer Park, the Buddha was the Buddha Gem; his teachings in the Four Noble Truths, Twelve Nidanas, and Three Dharma Seals were the Dharma Gem; while his five bhiksus were the Sangha Gem. They were known as the “Original Triple Gem.” After the parinirvana of the Buddha, his verbal teachings were quieted and the enlightened monastics dwindled. The “Original Triple Gem” was no longer there. Consequently, statues and images of the Buddha, carved in clay, wood or metal, were symbols of the Buddha, the Twelve Divisions of the Tripitaka and the ordained bhiksus and bhiksunis were Sangha. They formed the “Always Abiding Triple Gem.” However, in a broad sense, the intrinsic Buddha nature of every human being is the Buddha Gem; the instinctive Dharma nature of equanimity in all humans is the Dharma Gem; and the natural longing for purity, harmony, and happiness within the human mind is the Sangha Gem. They are called the “Innate Triple Gem.”
Today, we have long passed the period of the historic Buddha, and people can only rely on the Always Abiding Triple Gem to help them realize the Innate Triple Gem deep within themselves. Thus, the Always Abiding Triple Gem provides tangible images of Buddhism in the world, and we should all sincerely pay homage accordingly. This provision is especially applicable to all BLIA members who have taken on the ideal of propagating the Dharma to benefit sentient beings. As members, we should respect and support the Always Abiding Triple Gem by participating in any activities that pay tribute to them and denounce any that slander them. As such, Buddha’s light will shine universally for the benefit of all sentient beings; the Dharma water will continue to flow over time. The virtue and merits within are inconceivable!
We believe in the principles of Humanistic Buddhism, may life be fulfilled and our families joyful.
Buddhism includes a variety of sects, schools, and traditions, such as Sthavira, Mahasanghikah, Tibetan, and Chinese traditions. Within the many Buddhist sects, there are also the southern tradition in Theravada and the northern tradition in Mahayana, Sutric, and Esoteric. The BLIA advocates “Humanistic Buddhism,” the practice of universal teachings that date back to what the Buddha originally taught.
During his discourses in the past, the Buddha spoke in the human world, mainly to people focusing on actualizing cultivation in daily living. There are many teachings in the sutras prescribing the means for personal happiness and family joy, reflecting the true characteristics of this world. These were referred to as “Humanistic Buddhism” by later generations. As for the early teachings of “Transcendental Buddhism,” the Buddha obliged the minority of ascetics, who sought to practice in austerity. The emergence of “Forest Buddhism” during the Chinese dynasties was brought about by the imperial system, and was not the original intention of the Buddha.
If one does not cultivate oneself, if a family does not govern itself, how is it possible for a country to prosper and its people to live in harmony or the world attain peace? Regardless of which school of Buddhism one associates with, BLIA members are all followers of the Buddha’s teachings, propagating the Dharma and engaging in activities for the betterment of society. Therefore, we need to uphold humanistic Buddhism as taught by the Buddha with the aim to establish a Buddhist family of harmony, accomplish a Buddhist career, live a Buddhist life of fulfillment, and gather sufficient resources for our cultivation on the Way. Moreover, we should spread the virtue and merit therein to all sentient beings, so that they may attain the supreme bodhi.
We practice the Buddha’s teachings in daily living and always maintain respect for others.
As humans, we cannot live apart from a community. Therefore, we must seek harmony amidst complicated interpersonal relationships in order to share ease and joy. Many people often sigh in dismay that "going though life is hard, being human is truly tough, dealing with life is a constant struggle.” In reality, because being human is a difficult task, we should be active in learning how to do better. As said by Venerable Master Taixu, "Accomplishing the human character is attaining Buddhahood, such is the truth of reality." As such, cultivation is none other than "dealing with difficult people and accomplishing what is difficult to achieve." If we are able to resolve problems of self and others, what else can we not accomplish in life?
The reason for disharmony between self and others may be summed up as the lack of respect for others. The ancients said, "One who loves is loved; one who respects is respected.'' If we can look at matters from other people’s viewpoint, upholding the principles of “you are big, I am small; you enjoy, I suffer; you have, I have not; you are good, I am bad,” and using generosity, kind words, beneficial deeds, and fellowship to interact with people, we can certainly meet with positive conditions everywhere we go, and everyone will be happy.
The sutras state, "Seek the Dharma through respect." As we live in a world of oneness and coexistence, we need to have mutual respect and cooperation with one another in order to actualize a better tomorrow.
We cultivate kindness, compassion, joy, and giving, practicing benevolence every day with right conduct and thoughts.
The Universal Gatha of the Seven Buddhas states, “Do not do anything unvirtuous, do all that is virtuous; purify the mind, this is taught by all Buddhas.” Therefore, what is cultivation in Buddhism? Simply put, it is practicing right conduct and thoughts.
As indicated in the Avatamsaka Sutra, “The mind is like a painter, capable of painting the world.” Our mind is indeed synonymous with a painter. A painter with pure thoughts will be able to paint the states of Buddhas and bodhisattvas, while a painter with unwholesome thoughts will portray visions of ghosts and fiends. The Four Immeasurable States of Mind seek to bestow upon us the brush of compassion, kindness, joyfulness, and equanimity to further enhance the colors of the world.
The Buddha said in the Sutra of Forty-two Sections, “My disciples may be several thousand miles away from me, but if they follow my moral precepts, they will certainly attain the fruition of the Way. If those by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way. The reality is in actualizing, for what is the benefit in being close and not practicing?” While the mind may be righteous, there is the need to practice wholesome deeds. Therefore, past sages reflected daily on their “deeds of character.” Scouts around the world “Do a Good Turn Daily.” As role models of the community, how can BLIA members neglect doing virtuous deeds? We should give others confidence through encouragement and comfort, give joy through warm greetings and acknowledgement, give hope through assistance, and make things convenient for others through service. These are positive deeds that can be done with ease. If we can make such practices habitual, being consistent within and without, we can certainly bring a brighter tomorrow for the community.
We respect all our members and greet them warmly on every occasion.
As the saying goes, “To reach the top, one must start from the bottom. To reach far, one must start from the nearest step.” Cultivating between self and others, having respect, compassion, joy, and generosity, doing one good deed a day etc. are not mere words or false stories, we should begin with our fellow BLIA members. It is especially important today, the age of technological advancements, where the world is one global village. Traveling and communicating with one another have become accessible and convenient. BLIA members frequently travel around the world and if we respect all fellow members by upholding the spirit of “all people of the world are brothers,” welcoming them on arrival and seeing them off on departure, we will certainly shorten the distance between one another. Thus, we can increase friendly exchanges, enhance our cooperation, and improve the strength of our activities.
We have right view and right understanding developing the prajna wisdom that is our nature.
Having right view and right understanding is fundamental in our life and work. It is also a requirement for Buddhist followers. This is especially true in these modern times characterized by heretical views, during which people can easily fall prey to social ills and influences. It is hoped that BLIA members can shoulder the great responsibility of knowing right from wrong in order to be able to contribute to society.
How do we nurture right view and right understanding in life? Buddhism is the truth of right awareness and view. By having deep appreciation of the meaning of the Dharma, we naturally will be equipped with right view and right understanding. For instance, the Buddhist teaching of “good and evil karma” dispels the doctrine of fatalism and the superstition of celestial sovereignty. Also, there is a correlation between the Buddhist Law of Causality and the theories of modern science that prove the unique characteristics of the Dharma that last over the ages. The Four Noble Truths and Three Dharma Seals reveal the realities of life and are the distinct truth relevant in the entire universe. The concept of “innate Buddha nature” provides a perfect insight that embraces all of the Dharma and sparks the light of hope for all sentient beings.
The Avatamsaka Sutra says, “The mind, the Buddha, and all sentient beings are equal with no difference.” The Sixth Patriarch of Chan Buddhism, Venerable Master Huineng offered the best interpretation on the truth of “innate Buddha nature.” In his discourse, he said, “Buddha means enlightenment. There are four aspects of enlightenment: initial enlightened view and understanding; observed enlightened view and understanding; awakened enlightened view and understanding; and attained enlightened view and understanding. The Buddha’s view and understanding is the same as your own mind that is no different from the Buddha. However, all sentient beings cover their own brightness and crave for the dusts of the world, allowing their innate state to be disturbed by outside conditions, willingly driven and subdued by such. Hence, we trouble the World-honored One to come out of samadhi and advise us to rest and cease. We need not seek from without because we are no different from a buddha. Thus, it is called the realization of the Buddha’s view and understanding. I also advise all people to often develop the view and understanding of a buddha within their minds. People of the world harbor deviance in their minds. Deluded and ignorant, they commit unwholesome deeds, speak of kindness while harboring evil in their hearts, and are filled with greed, anger, and jealousy. They flatter others while being conceited and arrogant, harming both people and matters. They develop the view and understanding of sentient beings. If they can uphold the right state of mind, give rise to wisdom, reflect on their minds, cease all unwholesomeness, and practice wholesomeness, they will develop the view and understanding of a buddha.
The sutras state, “One should be able to differentiate the various characteristics of dharmas, and remain immovable on the real truth.” If we can listen and learn more, reflect on ourselves, develop right view and understanding, and eradicate delusional thoughts so our six sense organs will not be defiled by the myriad of states, our prajna wisdom will manifest. As such, we have not wasted our human birth in this lifetime and hear the teachings of the Dharma.
We realize Dharma joy, ease, and peace, eradicate our defilements and depart from ignorance.
Eradicate delusion and realize the truth; attain joy and purity; these are not matters of the future, but to be realized here and now! As the saying goes, “Bygones are dead like yesterday, the present is like being born today.” The essence of Buddhist practice is treasuring every present moment, striving to eradicate afflictions, and gathering small enlightenments. Over time, we will naturally distance ourselves from ignorance and eventually attain ultimate realization.
There are many kinds of delusions, obstacles, suffering, and worries. However, the root of all these stems from the mind latching onto the five desires and six dusts, comparing and bickering with others. Therefore, the Mahaparinirvana Sutra states, “All things from without are named suffering, all things from within are ease and joy.” By getting rid of the duality of self and others, seeking joy in the Dharma, then naturally joyfulness will emerge, boundless and without hindrance.
In the Vimalakirti Sutra, the sagely Vimalakirti exhorted the celestial devas, “Take joy in believing in the Buddha, take joy in listening to the Dharma, take joy in offering to the multitudes, take joy in distancing from the five desires, take joy in contemplating the Five Aggregates as hated robbers, take joy in contemplating the Four Elements as poisonous serpents, take joy in contemplating the inner self as a vast open space, take joy in supporting the intents of the Way according to circumstances, take joy in benefiting sentient beings, take joy in respecting and supporting your teachers, take joy in practicing giving broadly, take joy in upholding the precepts firmly, take joy in tolerance and gentleness, take joy in diligently gathering roots of goodness, take joy in meditative concentration, take joy in departing from defilements and appreciating wisdom, take joy in giving rise to the bodhicitta, take joy in subduing all evils, take joy in eradicating all afflictions, take joy in the pure land of buddhas, take joy in accomplishing all benevolence, thus, cultivating all merits and virtues. Take joy in adorning the place of practice, take joy in listening to the profound Dharma with no fear, take joy in the “Three Methods of Liberation” and not in acting at an inappropriate time, take joy in the company of fellow learners of the Dharma, take joy in the company of non-learners of the Dharma and not be troubled, take joy in guarding malevolent people, take joy in the company of benevolent people, take joy in a happy and pure mind, and take joy in cultivating the dharma of boundless methods in practicing the Way. Such is the Dharma joy of bodhisattvas!” Upon hearing this, the celestial devas replied, “We have Dharma joy. We no longer pursue the joy of the five desires!”
Hence, the distinction between worldly suffering and joy or ignorance and enlightenment is all in a thought. If we can be aware of the karma of our action, speech, and thought whenever and wherever we may be, we will certainly be able to eradicate our afflictions and ignorance, and allowing our true self nature to manifest so we can live a life of Dharma joy, ease, and peace.
We vow to liberate all beings from suffering and establish a Buddha’s pure land on Earth.
The pure land is the realm that we all aspire to attain, but how do cultivate in order to reach the pure land of the Buddha? The Buddha once said, “Sentient beings are where the cultivation of the Pure Land is.” In other words, it is only through diligently liberating sentient beings that the pure land can be realized because once we depart from them there is no pure land to speak of. When bodhisattvas resolve to deliver sentient beings from suffering, it is the moment the pure land manifests. The Buddha further explained: the true mind, the profound mind, the bodhi mind, the practice of six paramitas, four all-embracing virtues, skillful means, thirty-seven conditions leading to bodhi, transference of merits, eradication of the eight difficulties in learning the Dharma, self-cultivation and upholding precepts, not criticizing others faults, ten wholesome deeds etc. are all a bodhisattva’s pure land. He added, “If a bodhisattva wishes to realize the pure land, he must purify his mind, for when the mind is pure, the land is pure.” Confused by this explanation, Sariputra began to wonder, “Is the Buddha’s mind not pure? Why is the saha world so defiled? The Buddha was able to read his thoughts and responded by pressing the ground with his toes. Immediately, the land became adorned with the treasures of the chiliocosm. The Buddha said to Sariputra, “My Buddha land is always pure as such.” So we perceive the saha world as a land of defilements because our minds are inequitable, while buddhas and bodhisattvas view all sentient beings equally and with deep purity, so they can see the purity of our land.
The sutra states, “The three realms are within the mind; all phenomena are in the consciousness.” As BLIA members, we should harmonize all situations and matters, helping all sentient beings universally. When sentient beings from without are all liberated, the greed, anger, and ignorance within will also be transformed into bodhi. If everyone can uphold our creed, we will certainly be able to purify ourselves, benefit all sentient beings, make positive connections broadly, and perfect our cultivation. We will become bodhisattvas of the world, then what place is not a pure land?
