THAN HSIANG TEMPLE , 6 FLOOR MAIN SHRINE HALL, 20 TH MAY 2007

It was at 9:30am ; Ven. Wei Wu, the Abbot of Than Hsiang Temple, conferred the Ten Moral Precepts to the lay devotees and announced the establishment of Than Hsiang Temple's lay Sangha community. Venerable Wei Wu also explained the Ten Moral Precepts and the essence of the establishment of the lay Sangha community.

INTRODUCTION

According to Chinese Mahayana Buddhist tradition, the eighth day of the fourth lunar month commemorates the birth of Sakyamuni Buddha. For the past few months on three separate occasions, we have celebrated the renunciation, the Enlightenment, the final passing away (Parinirvana) of the Buddha on the eighth day of the second lunar month, the eighth day of the twelve lunar month and on the fifteen day of the second lunar month respectively. In short, these auspicious events have evolved within the Chinese Mahayana tradition to be commemorated on four days.

Indeed, today is an auspicious day. Since the eighth day of the fourth lunar month does not fall on weekends, we have brought it forward to the fourth day of the fourth lunar month, in hope that this will enable more people to join us in this auspicious and meaningful event. M any people are coming here to make a commitment to observe the Ten Moral Precepts, and this is the sixth time we have done this! We did this three times in Than Hsiang Temple, once in Pajam, and once in Kuala Lumpur . This is the sixth conferment of the 10 Moral Precepts. Fifteen years ago, Shi Fu renounced on the eighth day of the fourth lunar month, and fifteen years have passed in a glimpse.

In recollection, there was no Sangha when Shi Fu renounced fifteen years ago. “Sangha” denotes “(harmonious) community/congregation” and not a single member of the monastic community. Within this long span of fifteen years, we have gradually established the monastic community. It is with the aim that the big Than Hsiang family may come forth and continue in endeavour of propagating the True Teachings of the Buddha. This sacred task does not only rest on the shoulders of the monastic Sangha, but the task is shared by the lay Sangha community too. Thus, today, the establishment of the lay Sangha marks the step taken towards deeper commitment to the Triple Gem.

TEN PRECEPTS

• Induction into the Ten Precepts - Queries on the observance of precepts

Question: Isn't it very bad if we were to violate the precepts when we have already been conferred the precepts?

Answer: Many people have failed to undertake the precepts because of this wrong attitude. In truth, this is wrong understanding. Regardless of whether we undertake or do not undertake the precepts, when we perform the act (enact upon the volition), once the cause is planted, we will inevitably reap the results when conditions fall into place.

It is important that we have the correct perspective about precepts. We shouldn't think that without any observance of the precepts, one can be free from bad results. In fact, we need to be entirely responsible for whatever karma we have done.

Question: Does it mean that once I have undertaken the precept today, I will be able to perfect it tomorrow without any violations? If this is not possible, then how would the precepts benefit me?

Answer: No, this is not possible! This is likened to our spontaneous reaction to swap a mosquito when being stung or the tendency to tell lies. Nevertheless, even though in the past you may not have undertaken the precepts, it doesn't mean that violation of the precepts will not entail bad results. Buddhism teaches about cause and effect (karma), and we are the one to reap the result of our bodily or verbal actions.

• Benefits of Undertaking the Precepts

The benefits do not lie in the fact that “undertaking the precepts today and perfection of everything tomorrow”; but it is the force from the precepts that augments Right Mindfulness.

Let me illustrate further, when you undertake the ten precepts, due to your constant reflection on the precepts, at the moment when you should perform unskilful verbal action, you will realize that you have not fulfilled your precepts well. This realization is a great benefit for you. This is indeed a great force because you have established Right Mindfulness. Although, Right Mindfulness may have been brought into effect after unwholesome acts have been done, even if the it is only “dilatory awareness and dilatory realization”, it is still much better than the “no awareness and no realization” you had in the past.

• Arousal of Right Mindfulness

For many of us, our past actions are driven by “no awareness and no realization”. It is already an accomplishment in itself to be able to advance from “no awareness and no realization” to “dilatory awareness and dilatory realization”. And it is not an easy task. Having undertaken the precepts, we begin to progress from “no awareness and no realization” to “dilatory awareness and dilatory realization”. Once we have acquired the mindfulness which is “dilatory awareness and dilatory realization”, when you are on the verge of violating your precepts, that mindfulness will come forth as “early awareness and early realization” and sound off the alarm preventing you from violating your precepts. When this happens, you have further developed your Right Mindfulness!

• Understanding Precepts from The Correct Perspective

We should not be bounded or fettered by precepts. In truth, the precepts serve to support and augment our Right Mindfulness. You will not commit any unwholesome acts when you are equipped with both the “early awareness and early realization” and the force of precepts.

INTRODUCTION OF TEN MORAL PRECEPTS

• Today, many of you have taken another step forward, to make the commitment to observe the Ten Moral Precepts. I n your hands, you have with you a paradigm which serves as a monthly checklist for daily reflections on “plus” and “minus” pertaining to the observance of the ten precepts. When we have undertaken the Ten Moral Precepts, with the support of the force of precepts, we could at least develop our Right Mindfulness while we exercise introspection in the midst of halting all unwholesome deeds and enhancing all wholesome deeds.

• The Bodily, Verbal, Mental Restraint of the Ten Immoral Deeds

Precepts have this special force to keep unwholesome states at bay. In our daily life, we may be oblivious to the wholesome and unwholesome deeds (bodily, verbal and mental actions) we have done. It is should noted that when we have planted the unwholesome karmic seeds, we will inevitable reap unwholesome results in the future.

• Cultivation of the Ten Moral Deeds.

To learn the teachings of the Buddha is “To do god, not to do evil.” “To do good” denotes the moral precepts. We learn to avoid doing unwholesome bodily, verbal and mental deeds. But the essence of the Ten Moral Precepts is not only merely to refrain from doing evil but importantly, it is to actively engage in moral actions.

• There are 2 categories: (1) The “W hite ” actions and (2) The “B lack ” actions. E ach of them ha s 3 aspect s , i.e . : the bodily actions, the verbal actions and the mental actions (or actions of the body, speech and mind).

• When the precepts are examined from the negative perspective , it refers to the abstine nce from the three “B lack ” bodily actions:

(1) harming beings ? especially killing and inflicting harm on being s ;

(2) taking what is not given ? it covers a wider scope than stealing;

(3) sexual misconduct ? for a lay follower the family relationship between husband & wife is consider ed to be proper, but any form of extramarital affair entails sexual misconduct.

• Not only do we need to abstain from these, but also to cultivate the three “W hite ” bodily actions which are the positive counterbalance of the three “B lack ” bodily actions:

(1) the protection of lives ;

(2) generosity and;

(3) ethical contentment.

• Furthermore , under the category of verbal deed , we abstain from the four “B lack ” speeches:

(1) False speech;

(2) Divisive speech;

(3) Offensive speech;

(4) Frivolous speech .

• O n the other hand, we ardently cultivate the four “W hite ” verbal actions:

(1)Truthful speech;

(2) Speech which unites;

(3) Loving speech;

(4) Useful speech.

• And f inally, we abstain from the three “B lack ” mental actions.

These three are commonly translated as “non-greed”, “non-hatred” and “non-delusion”, but that is not correct. If one can abstain totally from greed, hatred and ignorance, you will then be a Saint or an Arahant. Therefore, observance of the ten precepts does not require such stringent standards.

• Covetousness ? a kind of a greed which is of great intensity , i.e . someone who can never be satisfied;

• Malice ? a kind of very strong hatred, in which one is vent on taking revenge and inflicting harm ;

• Wrong view ? we should avoid upholding “wrong views” and cease all forms of erroneous misconceptions. The two extremist views are as follows:

a) Annihilationist View ( Uccedadrsti ): There are some who hold the distorted view that “there is total annihilation after one's death”. As a result, they are not afraid of committing immoral acts.

b) Eternalist View ( Sasvatadrsti ): And there are others who hold the religious distorted view that “man has inherent within him an eternal and unchanging soul”

It is important to understand that Buddhism teaches the “ Middle Way ” and refutes the two types of wrongs views that dichotomize at two extremes. Buddhism propounds that “when the corporeality decays (death), our consciousness flows on in continuum! But the notion of consciousness in Buddhism is entirely different from the “soul” professed by other religions.”

• Actually, in the case of observing the ten precepts, we are not expected to eradicate greed, anger and ignorance all at once ; but to abstain from covetousness, malice and wrong view.

• “ P roper V iew” denotes the correct understand ing of the law of cause and effect which operates at two levels:

• With in the worldly realm (in samsara )

Wholesome causes will reap wholesome results, and conversely, unwholesome causes will reap unwholesome results.

• And in the supramundane realm ( transcendence of samsara or attain ment of nirvana, or even B uddhahood!) .

We should plant the cause for “transcendence of samsara ” through the mind renunciation which is supported by the Threefold Training of morality, concentration and wisdom. Ultimately, we will dispel all suffering and gain true happiness and accomplish the Arya (Sainthood) states which transcend samsara . Perhaps, there are people who strive to help sentient beings transcend suffering instead of one's liberation, in which Buddhahood becomes their ultimate goal supported by the Bodhicitta . Once this seed of Bodhicitta has been planted, and having traversed for aeons on the Bodhisattva Path, the fruit of Buddhahood will one day fully ripen.

• At same time, w e should also cultivate the “path of positive counterbalance” :

generosity (the intention of giving), loving kindness and right view on dharma.

• So, when one observes the Ten Moral Precepts, one is not only abstain ing from the unskillful but at the same time, one develop s the wholesome or the skillful action of body, speech and mind.

• It is very important for us to act with the proper motivation. The highest motivation is to develop the Bodhi c itta , whether we are taking refuge in the Triple Gem (Buddha, Dharma, Sangha), or we are observing the F ive Precepts or T en Moral precepts, or even the monastic precepts.

• In the case of one who has develop ed Bodhi c itta , he practices the Bodhisattva precepts or vows . There are three main points to be borne in mind :

• To eradicate the unskillful or the unwholesome;

• To cultivate the skillful or the wholesome ? you can see that the Bodhisattva precepts also build on the framework of Ten Moral Precepts;

• And , to help all sentient beings.

• Let me give you an example:

• If you do not kill any living being, that is observance of the 5 Precepts.

• If you see someone selling a bird or fish which is alive:

(a) if you do not care to release these bird s or fish es , you do not break the 5 precepts;

(b) but if you observe the T en Moral Precepts ? you try your best (with wisdom), whenever conditions permit , you try to rescue the poor creature s. And that is protection of life ( we should not buy them and to release them on Buddha Day);

• In the case of a person who ha s undertaken the Bodhisattva vow and precepts, if you walk away from the opportunity to help sentient being s , then you have broken the Bodhisattva precepts (it is even more intricate in this context ).

• When you participate in our Eight Precepts cultivation session, in the Chinese tradition, when we par take of our meal, we recite silently:

“May I eradicate the unwholesome,

May I cultivate the wholesome,

May I help all sentient beings.”

• This is the vow of Bodhisattva spirit ? this is the Bodhicitta .

• More than that, today we are forming “Than Hsiang's Lay Sangha”.

• You might be surprised there is such a term as “Lay Sangha”. You might be thinking that “Sangha” means member of the monastic order, that is the bhikshus and bhikshunis.

• Actually, when we say that “we take refuge in the Sangha”, strictly speaking, this refers to “taking refuge in the holy bhikshus of the Aryan Sangha”. “The Aryan Sangha” means people who are Arhants, Paccekabuddhas and Bodhisattvas.

• Of course, we do not have the wisdom to be able to discern an Arhant, Paccekabuddha or a Bodhisattva, even if he or she is standing in front of us!

• Nowadays, we use “monastic Sangha” to represent “Sangha”, when we take refuge in the Sangha.

• Of course, the task of passing down the Buddha's teachings was bestowed on the monastic Sangha by the Buddha himself. So, If the monastic Sangha no longer exists, that is to say, when no bhikshus(monks) or bhikshunis(nuns) observ e the monastic precepts, then the Buddha's teaching will no longer exist in this world. Therefore, members of the monastic Sangha play a very important role.

• People who have taken refuge in the Triple Gem, pay high respect to the Buddha image in which the Buddha image symbolis es the “Buddha Gem”. They pay respect to every printed or written scripture which represents the “Dharma Gem and the members of the monastic order of bhikshus and bhikshunis represent the “ Sangha Gem ” . There is a dharma term called “Mahasangha”. It consists of all the followers of the Buddha who have made a commitment to the Triple Gem which consists of both the male and female (bhikshus and bhikshunis) of the monastic Sangha and lay followers of both genders (upasakas and upasikas ) .

• The members of the monastic Sangha, who received full ordination are addressed as bhikkhu and bhikkhuni (or bhikshu and bhikshuni) and members of the lay community are addressed as upasaka and upasika.

• We need at least 5 monastic members to form a monastic Sangha and in some tradition s , only four are required. Today, we are forming the Lay Sangha. We have a group of lay followers who have committed themselves to join the Lay Sangha. When we say renunciation, normally we think of shaving the hair and d o nning the monastic robes. Actually, more importantly, renunciation is ren ounc ing the negative emotions of greed, anger and ignorance. So when one joins the monastic Sangha, one makes the commitment to gradually overcome one's negative emotions. This is the meaning of renunciation.

• Actually, Shifu had gone to China last Monday, 14 May 2007 and had just returned yesterday. I nitially, I would have liked to be able to speak to the lay sangha members on a one to one basis, but there were just too many things to prepare for the China trip, I had to type out the main idea of “What is this lay sangha?”. “What do we expect the lay sangha to do?” I also asked Zhen Xin Shi to help explain this to the members who are going to join the lay sangha today.

• Shifu will try and spend time with you on a one to one basis and this will be arranged. I just hoped today, I have typed out and said whatever important things that I have to say. Please understand that this is a very significant event for Than Hsiang. By increasing the level of commitment in the organisation to the Triple Gem, we can strive together along the Buddha's path as mutual spiritual friends without treading this path alone.
The people in this dharma family ; in this monastic order of lay sangha family, are from this moment , like our own brothers and sisters and we will support each other on the Buddha's path.