sammajivasilpa Mulnidhi was founded and legally registered on March
29th 1949 with the purpose of promoting the spiritual, cultural and
education aspects of the renaissance of thailand.
It is an earnest wish of this foundation to urge the general public
to realise that " Right Livelihood by means
of Right Education " is one of the most important virtues
a true Buddhist should attain, for it is one of the characteristics
of the Buddhist Noble Fightfold Path to Enlightenment.
Right Education leading to Right Livelihood with the spirit of cooperation
through national culture and social service, may be apanacea and bring
peace, happiness and contentment to all.
The foundation hopes that the public through donation will give it
full support in the matter of finance, to enable it to extend its
activities into the provinces and establish as many model school as
possible, one for each locality, emphasizing morality, cooperative
spirit, character building, Thai culture, handdicraft and vocational
training according to each pupil's
natural aptitude.
NAME OF THE FOUNDATION
the name of the foundation is " SAMMAJIVASILPA MOOLNIDHI ".
Its initial letters are " S-J-S ". The name of the foundation
in English is "
The Foundation for Education in The Art of Right Living Under
the Patronage of the Supreme Patriarch.
ADDRESS
OF THE OFFICE : the office of the foundation is situated
at Sammajivasilpa school, 744 Phya Nag Lane ( soi ), Phya Tai Road,
Rajtavi, Bangkok, THAILAND.
Tel: 02 2159002, 02 6111650 Fax : 02 6111092
E-Mail : samma@sammajivasil.net ........ webinfo@sammajivasil.net
OBJECTIVES OF THE FOUNDATION
The objective of the foundation are: to promote education; to establish
and maintain Buddhist schools.
To enable the young to have a sound knowledge of the Buddhist doctrine
as well as the normal secularc education.
To instil in the minds of young an appreciation of and the desire
for Right Living which is one of the characteristics of the Buddhist
Noble Fivefold Path to enlightenment.
To direct the training in the Foundation's school towards character
moulding in matters of ethics and morality and efficiency in the arts
and crafts.
To encourage each individual student to study and take up an occupation
that best suits his own natural talents and inborn aptitude.
To encourage school children to assist the authority in keeping clean
the compounds of monasteries, planting shady trees and maintaining
flower garden, to give them an atmosphere of serenity and peacefulness.
To train the religious public to understand that cooperation and unity
in social service are duties of Upasakas and
Upasikas( Buddhist laymen and laywomen ) and to make them realize
that they should not depen entirely on the government but should largely
help themselves in social welfare works such as establishing schools
for the education of their own children.
To help persons so as to enable them to earn a living in the Right
Livelihood in accordance with the teaching of Lord Buddha; and to
bring up young generation to profess faith in the Right Occupation,
one of the characteristics of the Noble Fivefold Path or Five Precepts
which is the essential principle of Buddhasasana;
and to collect and apply the income of the properties and undertakings
of the foundation for the aforementioned objective.
Any occupation which is not regarded in Buddhasasana
as Right Livelihood shall not be within the scope of patronage of
the foundation.
WHAT
IS BUDDHISM ?
Buddhism is the teaching of the Law of Truth.
It teaches the scientific operation of a moral law which condition
and dominates material phenomena, a moral world order and just retribution
carried out with necessity by reason of the laws of nature, operating
entirely on the principle of cause and effect. Buddhism appears
to be the first world missionary religion, for the Buddha, at the
very beginning, sent out his first sixty disciples to proclaim the
teaching with the following inspiring words;
" Go Ya O Bhikkhus, and wander forth for the gain of the many,
out of compassion for the world, for the good, for the gain, for
the welfare of gods and men. Proclaim, O Bhikkhus, the doctrine
glorious, preach ye a life holiness, perfect and pure. "
The Noble Fivefold Path or Five Precepts can be considered
as the general morality code of conducts prescribed by the Buddha
to be followed by everybody. They are:
1.
Refraining from destroing living creatures.
2. Refraining from taking what is not given.
3. Refraining from sexual misconduct.
4. Refraining from false speech.
5. Refraining from intoxicating liquors and drugs which lead to
carelessness.
A WORD TO THE READER
We live in an age of conflict and war.!!!!!! Never before has the need been greater for all of us to remember that immortal message which Lord Buddha, gave to us, and to you, and to all the world. That message of two thousand five hundred years ago is a living message today.
( By Jawaharlal Nehru )
Today we are living in an age of science-an age where man is inclined to accept the truth of anything by observation and experiment rather than by mere belief. With the recent advances of science man is becoming more and more rationalistic in his outlook and blind belief is fast disappearing.
There is, of course, no theory of biological evolution as such mentioned in the Buddhist texts, but man and socicty as well as worlds are pictured as changing and evolving in accordance with causal laws.
Then in psychology we find early Buddhism regarding man as a psycho-physical unit whose " psyche" is not a changeless soul but a dynamic continuum composed of a conscious mind as well as an unconscious in which is stored the residua of emotionally charged memories going back to childhood as well as into past lives. Such a mind is said to be impelled to act under the influence of tree types of desires-- the desire for sense-gratification ( kama-tanha ),the desire for self-preservation ( bhava-tanha ), and the desire for destruction (vibhava-tanha).
Except for the belief in rebirth, this conception of the mind sounds very modern, and one cannot, also fail to observe the parallel between the tree-fold desire in Buddhism and the Freudian conception of the eros,libido, and thanatos.
It must be mentioned that the Buddhist way of life, the Buddhist method of grasping the highest truth, awakening from ignorance to full knowledge, does not depend on mere academic intellectual development or on science but on the adoption of a practical teaching that leads the follower to enlightenment and final deliverance. The Buddha was more concerned with being than with inanimate nature. His sole object was to unravel the mystery of existence so far as the being is concerned and thereby to solve the problem of becoming. This he did by comprehending in all their fullness the Four Noble Truths, the eternal verities of life. This knowledge of the truths he tried to impart to those who sought it, and never forced it upon others. He never compelled people to follow him, for compulsion and coercion were alien to his method of teaching. Buddhism is free from compulsion and coercion and does not demand of the follwer blind faith. At the very outset the sceptic will be pleased to hear of its call for investigation. Buddhism from beginning to end. is open to all those who have eyes to see and a mind to understand. Instead of encouraging his disciples to believe him blindly, he wished them to investigate his teaching which invited the seeker to "come and see " ( ehipassika ). It is seeing and understanding, and not blind believing, that the Buddha approves.
The Buddha emphasises the practical aspect of his teaching, the application of knowledge to life, looking into life and not merely at it. Wisdom gained by understanding and development of the qualities of mind and heart is wisdom par excellence. It is saving knowledge, and not mere speculation, logic or specious reasoning. It is not mere theoretical understanding that matters. For the Buddha the entire teaching is just the realization to the unsatisfactory nature of all phenomenal existence or conflicts of life ( dukkha ) and the cultivation of the path leading away from this unsatisfactoriness. This is his plilosophy. His sole intention and aim was to explain in all its detail the problem of suffering or unsatifactoriness, the universal fact of life, to make people feel its full force and to convince them of it.
( By PIYADASSI THERA : Sri Lanka )
Today there is ceaseless work going on in all directions to improve the world.
Buddhist Chanting
for Blessings, Meditation, Reflection & Protection
Benefits of Chanting : Chanting is a mindful process which aids us in focusing the mind, and establishing a sense of calm. The teachings of Lord Buddha are imparted through chanting, serving as areminder of Lord Buddha's guidance as we follow the Buddhist path. It is only through chanting we are able to understand His Teaching,
" Samagganam Tapo Sukho "
Diligent cooperation of a united group brings happiness
May you be free from enmity and danger
May you be free from physican suffering
May you be free from mental sufferring
May you be well, happy and peaceful.
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