Sammajivasilpa Mulnidhi
The Foundation for Education in The Art of Right Living
Under the Patronage of the Supreme Patriarch.


Just as the rising Sun gives warmth and life
To all beings in this word, So does the Buddha-Dhamma illumine All those who seek the Buddha-Light.
Enlightened by the Dhamma they attain to peace.
Four kinds of men there are whom Buddha does Compare with Lotus in a Pond.

The first, like Lotus ready to bloom Standing above the water undefiled.
Are fully ripe to grasp the Truth.

The second, like Lotus level with the water Have their blossoms still unfolded;
Yet soon they will be seeing ligh.

The third, like Lotus still immersed Strining hard to reach the surface,
With diligence may yet attain to Wisdom And to Nibbana in this very life.

The fourth, like Lotus under water deep Serving fish and turtle food,
Dull of mind and and still ensnared by passion, Shall never reach Nibbana in this life.

[ Translated from a Thai poem By Luang Suriyabongs ]

Statement of Aims and Policies of
sammajiva-silpa Mulnidhi

sammajivasilpa Mulnidhi was founded and legally registered on March 29
th 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.
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 0177318 Fax : 02 0177317
E-Mail : .

The objective of the foundation are: to promote education; to establish and maintain Buddhist schools; 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 Eightfold Path 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 objectives.
....................... Any occupation which is not regarded in Buddhasasana as Right Livelihood shall not be within the scope of patronage of the foundation.
The properties of the foundation consist of immovables and movables. They are dependent upon donation, public, contribution, and their acceptance by the foundation. the board of directors shall invest these properties, not for sharing profits, but for applying their income to the aforesaid objectives.


....................... The Aims and Policies of this foundation may be summarised as follows :-

1. To promote education.
2. To establish ideal school.
3. To encourage peple to follow the ways of Right Livelihood.
4. To instil in the minds of the young an appreciation of and the characteristics of the Buddhist's Noble Eightfold Path to Enlightenment.
5. To train the religious pulbic to understand the cooperation and unity in social srevice are duties of Upasakas and Upasikas ( Buddhist laymen and laywomen ) and to make them realise that they should largely help themselves in establishing school for educating their own children.

1. To support and establish school from Kindergarten to the highest grades.
2. To enable the young to have a basic knowledge of the Buddhist doctrine as well as the normal secularc education.
3. To attempt to investigate and find out the natural inborn talents of each individual student and encourage each to study and take up an occupation that best suits his own natural aptitude.
4 . 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.
5. 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.
6. The training in the Foundation's schools will be largely directed towards, firstly, character moulding in matters of ethics and morality and secondly, efficiency in the arts and crafts.
The aim is to develop a systematic coordination in the training of the students, in

( a ) heart ( b ) head ( c ) hands ( d ) power of observation ( e ) maintenance of health and hygiene, and ( f ) creative thinking.

....................... The purpose is that children so trainned may be endowed with high standards of ethics, morality, manners, perseverance,originality, resourcefulness, efficency and co - operative spirit, Thus they will be able to carry on their livelihood in a wise, profitable, efficient and righteous manner, on a co - operative basis to the benefit of the community as well as themselves.
7. In regard to training in manual work, the schools will undertake to keep the compounds of manasteries clean, plant shade trees, maintain flower gardens and provide free lahour to keep the wellings of the monks in good repair. In return the monks will be respeetfully asked to teach the Dhamma to the students.
8. Should funds permit, the Foundation may establish separate special schools for the poor in certain districts, where no fee will be collected.
9. students will be trained in such a way that they will be a help to the family at home and not a heavy burden to their parents, even during their school days ; and the curriculum will be able to earn a living, should they be obliged to leave school befor completing their education.
10. If funds ars available, the Foundation may assist by means of loans at little or no interest or even grants, in enabling students after completing their courses, to obtain a firm footing in the occupation or profession of their choice, preferably on a cooperative basis so that Right Livelihood may be assured them, and that they may finally develop each village to become an exemplary Buddhist community.
11. Should this Foundation happen to come to an and for any reason, all its properties shall be transferred to theMinistry of Education, that has similar objectives to Sammajiva - silpa foundation.
12. Teachers may have salaries, but members of the committee in charge of this organization shall receive no remuneration. The carrying out of the work under their charge shall be done solely for their enjoyment in the performance of meritorrious deeds.


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.


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.

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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