The Benefits of Propagating Buddhism – Dhammakaya Foundation

The Reasons Why Buddhism Has Endured Through the Ages

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The teachings of the Lord Buddha, once known, must be earnestly put into practice. By what measure is this assessed? It is measured by whether wholesome habits arise within those who carry out the work of propagation. If no improvement in character is observed, it indicates that those entrusted with propagation have fallen short in their role. Those who receive the teaching and training derive no genuine benefit, and the effort expended is rendered fruitless.

Therefore, the true measure of whether propagation has been carried out well — and to what degree — lies in this: that the knowledge of Buddhism, particularly the understanding of suffering and the practice leading to liberation from suffering, having been received, is then put into practice so as to give rise to wholesome habits of character. Better still if such practice develops further into virtue and moral integrity firmly established within the heart. It is precisely because Buddhism is founded upon this principle that it has endured as the longest-living institution in the world.

Source: A Dhamma Teaching delivered at the Dhamma Missionary Training Programme, Group 8 At Wat Ratchaorasaram, Bangkok March 10^th, 2016

The Significance of Magha Puja Day

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From the day of His Enlightenment — the full moon of the sixth lunar month — to Makha Bucha Day, which falls on the full moon of the third lunar month, nine months had passed. It was at that point that the Buddha clearly established the model for the propagation of Buddhism: that all bhikkhus and Arahants — including those bhikkhus who had not yet attained Arahantship — must work together to carry the correct knowledge, the true Dhamma, and the truth concerning the world and life, and to make these known to the people of the world, so that they may conduct themselves rightly.

This is because the moment a person is born into this world, they immediately fall under the Law of Kamma — without knowing that such a law exists. For the natural laws of this world are never proclaimed or set down in written form for all to know.

One must observe. One must discern these laws through careful observation on one’s own. Without such observation, one will never come to know what natural laws govern all things in this world. Every natural law has both a negative aspect and a positive aspect. If one fails to observe, or observes without sufficient discernment, one may unknowingly act in accordance with the negative aspect of nature — and suffering will follow, sometimes even to the point of endangering one’s life. However, if through careful observation one comes to understand both the negative and positive aspects of nature, and then chooses to act in accordance with the positive, one will encounter happiness and prosperity.

Kaewsarapakneuk Hall, Wat Phra Dhammakaya, February 1^st, 2015

The Long Journey to Becoming the Perfectly Enlightened Buddha

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Before the Lord Buddha was able to consolidate all of His teachings and impart them to us, He had to undergo an immeasurably long period of time — spanning twenty asaṅkheyyas and one hundred thousand mahākappas. Moreover, the arising of each Perfectly Enlightened Buddha (Sammāsambuddha) is by no means a simple matter; such an occurrence is exceedingly rare. Beyond that, the opportunity to hear and receive the Dhamma of the Lord Buddha is itself a difficult thing to come by. Even in this present age, in which the Lord Buddha has already appeared in the world, there are still those who have never once, throughout their entire lives, heard or encountered His teachings.

For this reason, the Tipiṭaka — which enshrines the teachings of the Lord Buddha and reveals to humanity the hidden truths of existence — is something we must endeavor to read in its entirety, time and again. We should read it with deep appreciation and heartfelt reverence for the Lord Buddha’s boundless compassion (mahākaruṇā). In doing so, we shall find the inner strength and inspiration to dedicate our lives wholeheartedly to the practice of the Dhamma, following in the footsteps of the Lord Buddha ever more earnestly. This, in turn, will serve as the cause by which we are able to gradually access the Dhamma within, until at last the mind and the Dhamma become one and the same.

From the book Buat Mai Sia Pha Lueang, Suek Mai Plueang Pha Lai, page 31

The Most Important Work in the Life of a Monastic

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Whoever enters the monastic life in Buddhism — if one is to be a true monk, faithful to the original intention of one’s ordination — must be earnest and rigorous in training and disciplining oneself in strict accordance with the Dhamma and Vinaya.

For the most important work in the life of a monastic is none other than the work of clearing the defilements (kilesas) from the mind on the path toward Nibbāna. Only those who are truly earnest are able to clear the forest of defilements from the mind and thereby successfully open the way to Nibbāna for themselves.

Should one ask further — where, then, is Nibbana to be found? —Great Master Luang Pu Wat Paknam would reply with a gentle smile, “It is within you yourself. Close your eyes and you’ll see it.”

From the book Buat Mai Sia Pha Lueang, Suek Mai Plueang Pha Lai, page 9

What Must Be Done for the Nation to Know Peace and Prosperity

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Wherever disorder arises — whether at the national level, the community level, the level of the household and family, or even within the individual — it is a sign that merit in that place has grown deficient. One must find a way to replenish merit throughout the land. Merit, it should be noted, is not like fertilizer applied to the soil. To speak of it fully and precisely, replenishing merit means restoring it within the minds of people.

What is needed is for the Thai people — the many who fill this land — to have minds that turn toward merit, minds that aspire to create merit, and minds that hold a wholesome fear of wrongdoing. How is this achieved? Offering alms generates merit. Observing the precepts generates merit. Chanting, practicing meditation, and listening to the Dhamma all generate merit.

When one considers how to fill the entire land with merit, the conclusion is inescapable: the people of the entire land must engage in acts of giving — which is to say, in doing good. How does one lead people away from wrongdoing? Through observing the precepts. How does one help people cultivate a clear and tranquil mind? Through chanting, meditation, and listening to Dhamma teachings — for these are what bring clarity and stillness to the mind.

Therefore, to replenish merit throughout the land, one must find ways to lead the people of the entire nation to give generously, observe the precepts, chant and meditate, and listen to the Dhamma in great numbers. Only then will merit arise throughout the land — arising within the hearts of all the people.

Kaewsarapadneuk Hall, Wat Phra Dhammakaya February 15^th, 2015

Why We Must All Work Together to Preserve Buddhism

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The time has come for all of us — as adults across this entire land — to dedicate ourselves wholeheartedly, in both body and mind, to the proper training of our children and grandchildren, so that they may become a vital force in carrying Buddhism forward into the future.

Before the Lord Buddha passed into Parinibbana, He entrusted Buddhism to all of us. His words were these:

Let the Fourfold Assembly — the bhikkhus, the bhikkhunis, the upasakas, and the upasikas — work together to preserve Buddhism, so that it may endure in this world for as long as possible. For the teachings of Buddhism are the sole instrument by which the people of this world may free themselves from this world, which is itself a prison.

Kaewsarapakneuk Hall, Wat Phra Dhammakaya

March 29^th, 2015

The Heart of Propagating Buddhism

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What does the propagation of Buddhism mean? It means ensuring that Buddhism endures in this world for as long as possible, so that it may serve to relieve the suffering of all people.

Question: Once the propagation is complete, where will Buddhism reside, and in what manner?

Answer: It must reside within the minds of people. And in what manner? It must reside through genuine understanding, which is then carried into wholehearted practice until it becomes a deeply ingrained habit of the heart — and ultimately, until all defilements are completely overcome. That is precisely how it must dwell. Furthermore, when it is established in this way, it becomes capable of being passed on and transmitted from one person to the next, continuing in an unbroken succession. Without this, true propagation cannot be said to have taken place.

November 29^th. 2017