Welcome back to this continuing series on the introduction to Buddhism. In the last blog we ended with Prince Siddhartha obtaining enlightenment under the Bodhi tree thus becoming the “enlightened one” or the Buddha. M any ask what is enlightenment? Enlightenment is the western translation of Bodhi in Sanskrit, in short, it refers to a spiritual awakening through removing defilement of the mind and using utmost concentration to attain perfect wisdom and knowledge. The Buddha was able to observe his past lives, the law of karma, its effect on samsara and finally the Four Noble Truths.  As described in Chapter 22 of the Lalitavistara sutra .   In Mahayana, enlightenment also requires bodhicitta or the aspiration for perfect wisdom and compassion for the benefit of all sentient beings. Though accounts vary, the Buddha’s first words after enlightenment are as follows: From Chapter 25 of the Lalitavistara Sutra Alas! This truth that I realized and awakened to is profound, peaceful, tranquil, calm, complete, hard to see, hard to comprehend, and impossible to conceptualize since it is inaccessible to the intellect. Only wise noble ones and adepts can understand it. It is the complete and definitive apprehension of the abandonment of all aggregates, the end of all sensations, the absolute truth, and freedom from a foundation. It is a state of complete peace, free of clinging, free of grasping, unobserved, undemonstrable, uncompounded, beyond the six sense fields, inconceivable, unimaginable, and ineffable. It is indescribable, inexpressible, and incapable of being illustrated. It is unobstructed, beyond all references, a state of interruption through the path of tranquility, and imperceptible like emptiness. It is the exhaustion of craving and it is cessation free of desire. It is nirvāṇa. If I were to teach this truth to others, they would not understand it. Teaching the truth would tire me out and be wrongly contested, and it would be futile. Thus I will remain silent and keep this truth in my heart. From the Avatamsaka Sutra All sentient beings, are all complete with [Tathagata*] Thus Come Ones’ wisdom and virtues’ forms, only because of false thoughts and attachment not able to realise and attain them. *Tathagata is one of the ten honorific titles or epithets for a Buddha. It means one who has come or gone to the truth.  Each title will be further explore in the next blog! T he Buddha upon enlightenment was initially hesitant to expound his teachings because he felt no one would understand.  However, it is understood that all sentient beings have this capacity to comprehend his teachings but they are heavily hindered by ignorance and attachments. The kings in the deva realm (heaven) asked the Buddha three times if he would present his teachings in this world to benefit all sentient beings.  The Buddha recognize there is a group of sentient beings who can benefit from his teachings as stated in Chapter 25 of the Lalitavistara Sutra : “Monks, the [Tathagata] Thus-Gone One then looked throughout the entire world with his awakened eye and saw sentient beings that were base, mediocre, and advanced; those that were high, low, and middling; those of good disposition and easy to purify, those of bad disposition and difficult to purify; those that can understand through just a cursory statement, and those for whom the words are paramount and who rely on a detailed explanation for their understanding. He thus saw that sentient beings were grouped into three categories: one that was sure to be wrong, one that was sure to be correct, and one was undetermined. Monks, just as when a person standing on the bank of a lotus pond sees some lotuses submerged in the water, some lotuses at water level, and some lotuses above the water, this was how the [Tathagata] Thus-Gone One saw sentient beings situated in three groups when he looked throughout the whole world with his awakened eye. Monks, the [Tathagata] Thus-Gone One thought, “Whether I teach the Dharma or not, this group that is sure to be wrong will not understand the Dharma. And whether I teach the Dharma or not, this group that is sure to be correct will understand the Dharma. Yet the group that is undetermined will understand the Dharma if I teach it, but will not understand the Dharma if I do not teach it.” T he metaphor of lotus in a pond represents all the types of sentient beings and how willing or capable they are to seek liberation from suffering.  The lotus above the water can easily obtain his knowledge without the Buddha present, the lotus at the bottom will reject teachings, but the ones who are in the middle require teachings to guide them out of the pond.  Finally the Buddha agreed to present his teachings, also known as turning the Dharma wheel.   In Mahayana tradition, it is said that after the Buddha attained enlightenment, he spent 21 days under the Bodhi tree in deep meditation.  During this time the Buddha is in the heavens preaching qualities and path to Buddhahood to great Bodhisattvas which is recorded in the Avatamsaka sutra.  O nce the Buddha decided to share his teachings he looked to the five royal attendants who followed him to pursue ascetic practice.  The five attendants are Kaundinya, Bhaddiya, Vappa, Mahanama and Assaji. When the Buddha approached them, they collectively decided to ignore the Buddha as they thought he gave up ascetic life to pursue luxury.  But as the Buddha got closer they noticed he was different, there was a noble, majestic and serene aura surrounding him.  The Buddha told his five companions that he had attained supreme wisdom and found the answer to his questions.  The Buddha’s first sermon was presented to the five attendants who subsequently became his first disciples.  The first sermon taught was the three rounds and twelve motions of the Four Noble Truths (details in later blog post). A t this time Triple Gem (or Three Jewels/Treasures/Refuges) were established in our world.  This is the core object to guide our faith, study and practice.  They are as follows: Buddha: The awakened one who is our teacher. Dharma: The Buddha’s teachings that we use to guide our daily life and practice. Also incorporates doctrines, universal and absolute truth proclaimed and/or supported by the Buddha. Sangha:  The community of practitioners (usually refers to monastics) who supports us in our practice  This icon is used in Vajrayana tradition to depict the Triple Gem.  Similar images in other traditions show three gems or jewels on a lot with a decorative background (fire, gems, flower etc) on occasions. As the length and material in this post is longer than anticipated, we will continue our exploration of the triple gem and the Buddha’s journey.

Welcome back to this continuing series.  Last time we discussed the early events of Prince Siddhartha (Buddha), his birth and the four sights.  This time we will explore his renunciation of royal life and enlightenment. K ing Suddhodana built three palaces (cold, warm and rainy season) to ensure Prince Siddhartha lived a luxurious life. At age 16 he was arranged to marry Princess Yasodhara and when the prince was 29 she gave birth to Rahula. Even though the prince appeared to live a happy and fulfilling life, his encounters outside the palace gates (old age, sickness, death and ascetic) solidify his decision to seek an answer to the end of life’s suffering. His solution was to become a sramana, a religious ascetic who renounces their worldly life and practices austerity and hard work. A t age 29, after he had secured an heir for his father, Prince Siddhartha secretly left the palace at night in search of ascetic teachers who could show him the path to liberation from suffering. King Suddhodana, knowing he couldn’t stop his son, sent five royal aides to follow and protect him by pursuing ascetic practices as well.  Many ask why did the Prince leave his young family behind?  It seems like a selfish act? Prince Siddhartha’s discontent for the suffering that accompanies life is a strong motivating factor for him to seek answers. Knowing the answers are unattainable if he continues his royal life, this drove Prince Siddhartha to finally renounce his old life.  He vowed not to return unless he attained enlightenment.  This act of sacrifice shows the compassion Prince Siddhartha had to not only his family but all sentient beings whose life is marked with suffering and hardship.  In Mahayana Buddhism, the renunciation of his old life is observed on the eighth day of the second lunar month. P rince Siddhartha began looking for a teacher that may guide him on his path. His first encounter was with the King of Magadha (neighboring country in ancient India).  The King offered Prince Siddharta his country’s military strength to defeat and unite rival nations.  The prince rejected this offer but promised to come back to share his teachings when he finds the solution to life’s suffering. Next he encountered two ascetic teachers that taught him meditative practice. He first met Āḷāra Kālāma and learned to achieved the meditative state called "sphere of nothingness" (ākiṃcanyāyatana) .  Āḷāra Kālāma observing his pupil’s meditative abilities offered to lead his followers together. Prince Siddhartha rejected this offer as Āḷāra Kālāma’s meditation teaching does not provide a solution to ending suffering. The next teacher he encountered was Udraka Rāmaputra.  Under him, Prince Siddhartha was able to reach the state of "sphere of neither perception nor non-perception" (nevasaññānāsaññāyatana) which Udraka Rāmaputra was unable to reach.  Udraka Rāmaputra offered to be Prince Siddhartha’s student and let him guide his followers.  Once again he rejected this offer. Why was Prince Siddhartha not satisfied with these meditative states? He observed that when he entered these meditative states, he did not feel life’s unpleasantries, however every time he comes out of meditation the uneasiness persists.  In summary, this was not a solution to his question. U nable to find the solution in mediation, Prince Siddhartha moved to extreme ascetic practice.  He subjected his body to various hardships over 6 years.  This practice believes renunciation of pleasure and self-mortification will lead to spiritual awakening.  Over 6 years his practice included minimal food intake, controlling breathing, sleeping on a bed of thorns etc.   In the Mahasaccakasutta  of the Majjhima Nikaya. The Buddha described how his backbone was visible from the front, his skin became dry and lost its complexion etc. Not only did his body become weak, his mind suffered as well. Prince Siddhartha came to the realisation this method of practice would not allow him to obtain enlightenment.  He abandoned this practice and accepted nourishment (milk) from a local village woman named Sujata. The five aides seeing this believed the Prince had given up on his path and turned away from him.  This insight is what the Buddha later taught as the Middle Way.   A life of indulgence (luxury similar to his royal life) and a life of self mortification (extreme asceticism) will not lead to liberation, a balanced approach is required. The Middle Way is an important life lesson we can all take away and live a more balanced lifestyle that is not too lax and not too tense. P rince Siddhartha after receiving nourishment decided to sit under the Bodhi Tree in Bodh Gaya and vow “I will not get up until I find the ultimate truth” For 28 or 49 days (depending on tradition), he contemplated on the nature of suffering, the reality of interdependence, impermanence, non-self, emptiness and faced the temptations of Mara (inner and external demons)*.  In the end he attained enlightenment and became a Buddha, “the awakened one”. *Note: Each of these terms will be further explored in future posts! At this point we have explored how Prince Siddhartha journeyed through six years of hardship to finally obtain Buddhahood. In Chinese Mahayana Buddhism the Buddha’s enlightenment is observed on the eighth day of the twelfth lunar month. F rom this point on, the blog will branch off to explore topics in four main pillars: history, biography, teachings and tradition and culture.  This blog post is scheduled for the end of December, a time where most are spending time with family and loved ones, reflecting on the year and looking forward to a new beginning.  We wish everyone a wonderful holiday season and similar to Prince Siddhartha awakening under the Bodhi Tree as the Buddha, we hope the coming year will be a new, rewarding and fruitful beginning for all.

— life of Shakyamuni Buddha In the coming posts, we will explore the life of Shakyamuni Buddha. The Buddha’s biography has been represented in many mediums, from simple children stories to films and novels.  Our exploration will not be a retelling of the many existing information but a closer look at specific events in the Buddha’s life and what we can take away from it in our journey in applying Buddhist concepts to our lives. The Buddha’s birth. The Buddha, Siddhartha Gautama, was born between 563 BCE - 624 BCE in Lumbini Garden (modern day Nepal) to King Śuddhodana and Queen Maya, of the Shakya clan.  In all traditions, when prince Siddhartha was born he took seven steps, with a lotus appearing under his feet.  After his seventh steps, with one finger pointed to the sky and one to the ground he announced.  “Heaven above and heaven below I alone reign supreme, My endless cycle of rebirth Has now come to an end.” Like all religions these stories and depictions hold many symbolism and meaning we can draw from. The seven steps the Buddha took has different meanings depending on which sutra is studied. Below are a few symbols of this event. Each step is a direction where the Buddha’s teachings can transcend to; east, south, west, north, up, down and here. He will achieve enlightenment and provide a method of liberation for all sentient beings. Each step can also represent each of the six realms of existence, with the seventh being liberation from the cycle of samsara (cycle of birth and death). The common theme of this description is the Buddha is professing his goal of ultimate wisdom and to transmit it to all sentient beings everywhere. The lotus is a very important flower to Buddhism.  It is very common and used in all Buddhist traditions. The lotus represents purity and enlightenment because the flower grows in murky water but blooms clean and pure outside of the mud. The baby Buddha announcement may be wrongly interpreted if one does not fully understand the meanings.  At first glance it appears arrogant and self centred but it is a declaration of the Buddha’s birth. Heaven above and heaven below I alone reign supreme    -  This is just a statement that the baby Buddha will achieve Buddhahood and there is no other like a Buddha anywhere you seek. The “I” in this statement applies to the baby Buddha but also means any who is and will become a Buddha as well. This is a powerful statement that acknowledges all sentient beings have the ability to take control of their destiny and achieve Buddhahood. My endless cycle of rebirth has now come to an end. - This is his last life subjected to the cycle of samsara. The exact date is not known, however during the first conference of The World Fellowship of Buddhists in 1950 it was agreed that Vesak Day (Buddha’s birthday), renunciation day, enlightenment day and parinirvana day (Buddha’s death)  will be observed on the first full moon in the month of May. In Chinese Buddhism, the 8th day of the 4th lunar month is observed as the Buddha’s birthday. Asita, a local sage and seer, visited King Śuddhodana and the infant Prince Siddartha.  Upon seeing the prince he wept and prophesied that the prince would become the universal world leader (Cakravartin) or a great religious teacher. He wept because he would never live long enough to see the prince reach his potential. The events surrounding the Buddha's birth show us how unique and precious the birth of a Buddha is. That one should practise and cherish Buddha’s teachings while it still reminds in the world. The Four Sights This event is the most famous and well known surrounding the Buddha’s life. King Śuddhodana wished that his son, Prince Siddhartha would one day become the universal world leader (Cakravartin)  and bring glory to the Sakya tribe, surrounding the young prince in pleasure and luxury.  Prince Siddhartha grew up not knowing pain and suffering, however he was curious of the world outside and the kingdom he would inherit.  Accompanied by his attendant he ventured outside the palace four separate times and witnessed four sights that sparked his desire to seek liberation. When he ventured outside the palace gates he saw old age, sickness, death and an ascetic (spiritual practitioner).  Witnessing old age, sickness and death made Prince Siddhartha feel that life is marked with painful and unavoidable circumstances.  He felt powerless and couldn’t protect his loved ones and all beings.  However, seeing the calm demeanour of the ascetic made him feel that escape of suffering is possible.  This event planted the seed for Prince Siddhartha to seek answers to liberate oneself from suffering.  Just like all of us ordinary human beings, Prince Siddhartha at a young age was curious about his surroundings, this lead him to venture outside the palace gates and encountered the rough truth of reality. But without the glimpse of thoughts of escaping, his love and compassion for all being guided him to seek solutions. Watching the ascetic shows him that there is a possible way to solve the problem he faced. This solution oriented mentality shaped how Buddhism is practiced. Buddhist philosophy seeks out the problem, identifies possible solutions and a path to the solution! We could continue to explore the other life events of the Buddha but this blog is getting lengthy.  Next issue we’ll explore Prince Siddhartha’s renunciation and the Buddha’s enlightenment.

—紀妙覺寺兒童安全教育講座 2025年11月16日，妙覺寺在鐘聲梵唄的清淨氛圍中舉辦了一場別開生面的兒童安全教育活動。本次活動以佛教中的「 慈悲 」、「 智慧 」、「 正念 」等理念為指引，旨在幫助兒童提升自我保護能力，遠離潛在風險。         活動特別邀請了來自埃德蒙頓地區監獄的保釋官 Zhichong Cui 擔任主講人。她根據自身在監獄系統長期工作的經驗，詳細介紹了現代社會中較為普遍、且與兒童息息相關的三類安全議題：校園槍擊防護、社區犯罪預防與藥物濫用防範。 一、校園槍擊防護：在危難中保持冷靜與判斷力          Officer Cui 告訴大家，北美地區時有發生的校園槍擊案，對校園安全帶來巨大的挑戰。她向孩子們講解在學校遇到危險情況時應採取的基本步驟，如尋找安全地點、保持安靜、迅速報警等。主講人強調：「在危險發生時，保持冷靜，是保護自己的最重要一步。」古語有云：「心若安住，外境不亂。」正如修行中常提到的「定力」，所謂冷靜並不是被動，而是讓孩子們學會在混亂中做出最有利的判斷。          主講人還向孩子們展示了幾枚彈殼，讓孩子們親手觸摸、感受，並提醒大家：「子彈雖小，卻能帶來無法彌補的傷害。家裏有槍枝的小朋友更要記得，槍枝不是玩具，更不是用來傷害別人的東西。」孩子們紛紛點頭表示贊同。 二、社區犯罪預防：提高警覺，懂得求助          針對社區犯罪問題，主講人提醒孩子們要學會辨識「可疑人、可疑事、可疑場景」，並為孩子們示範了如何分辨「可疑人物」。例如刻意遮住臉部、穿著不合天氣的外套、行為緊張、目光閃躲或故意避開眾人視線等。孩子們看著主講人有趣的示範動作，發出一陣輕鬆歡快的笑聲。主講人趁機提醒他們：「我們不是要去隨意評判別人，而是學習察覺異常現象並保護自己。」          她建議孩子們要盡量少去高風險區域，要熟記緊急求救方式，遇到危險情況要立即尋求可信賴的成人。 三、藥物濫用防範：認識危險、不被誘惑、保護自己          在藥物濫用這一部分，主講人特意從孩子們剛經歷過的節日——萬聖節切入，引起現場共鳴。          她問：「當你們 Trick or Treat 之後，爸爸媽媽有沒有檢查你們要到的糖果？」孩子們紛紛點頭。主講人藉此告訴孩子們：「大人幫你們檢查糖果，是因為其中可能藏著危險。最近幾年，壞人把毒品偽裝成『treat』分發給小孩子的情況時有發生。它們看起來是可愛的糖果、彩色的小片，甚至有香香的味道，實際上卻會讓人上癮、傷害身體，甚至危及生命。」          她分享了許多青少年因藥物濫用而誤入歧途的案例，並提醒孩子們，青少年之所以容易受到誘惑，常見原因包括：好奇心強，想嘗試新事物；同伴壓力，害怕拒絕朋友；缺乏風險意識，以為一次沒關係；情緒困擾，想用不正確的方式釋放壓力。          然而，成癮性藥物會讓人體產生依賴，嚴重損害人的大腦功能、身體健康以及心理狀態，最終讓人失去自由。所以，真正的力量不是盲目地跟隨別人，把自己置於危險中，而是勇敢地說「不」，堅定地守護自身的健康與安全。正如修行中常說道德「智慧照見」，只有當孩子學會了如何看清事物真正的樣子，才不會受害。          在問答互動環節中，孩子們踴躍回答並提出各種問題，圍繞安全主題進行了各種相關討論。義工們還帶領孩子們進行了急救練習，小朋友們兩兩一組，練習包紮傷口，將學到的知識即時轉化為實際能力。          希望此次活動在孩子們心中種下「 慈悲、智慧、覺察 」的種子，使他們在未來人生中，以覺照護身，以智慧護心，無論身處何境，都能保持冷靜、洞察與勇氣。

W elcome back to the second instalment of this blog series. In the last post we analysed common descriptors of Buddhism and how it reveals a facet of Buddhism but lacks in completeness. In order to understand what Buddhism is and what it can do for your daily life, it is important to appreciate Buddhism’s profoundness and extensiveness, so we can keep an open and curious mind as we embark on this journey together. T his series moving forward will use history as a backdrop to discuss the overarching views and practice of Buddhism, with a heavy focus on Chinese Buddhism near the end. Mahayana Buddhism, in particular Chinese Buddhism, is one of the big three branches of Buddhism today but least known in the western world. It is our hope that through this form we can shed more light and debunk any misconceptions regarding this ancient tradition. I n the first post we pondered on Buddhism’s descriptors in the west. This time we will dive into history and try to understand what environment Buddhism was born into and how these environmental conditions gave rise to one of the greatest wisdoms. Note: When studying history, it is important to not apply our modern views and values on the actions and events of the past. We should recognise that as time and society changes, views and values also change. L et’s answer the following questions in this blog: How was society structured? What were the values at the time? What were the different views at the time? Why was Buddhism seen as a suitable alternative? How was society structured in ancient India? The founding of Buddhism occurred during the Vedic period in northern India. This time period was named after the religious text of the time, the Veda. The four Vedas are the oldest Hindu text and contain hymns, rituals, ceremonies, philosophy etc. The whole of society was governed by the four Vedas. According to the Rigveda, the four varnas (class or caste) were created from the body parts of the cosmic being Purusha. The four varnas are: Caste  Description Brahmins From the mouth came priests, responsible for interpreting the Vedas, rites and ceremonies. Kshatriyas From the arms came warriors and rulers, the ruling class. Vaishyas From the thighs came merchants and farmers, the working class. Shudras From the feet came labourers and service workers. It is believed that individuals are born into their caste and can never move to a different caste. They must perform their societal duties. Brahmin is the highest caste where all other caste members must consult them for guidance as they are the only ones who can interpret the Vedas and perform necessary rites and ceremonies. The top three castes were allowed to be educated and learn from the Veda and will eventually rejoin their creator god Brahma upon death. The Shudras will not reincarnate. What were the values at the time? Considering the Brahmin are the highest caste, spirituality is highly valued in India. It is so ingrained in society that to this day it is a major force in Indian culture. There is an expectation for all members of society (men), if able, to live their life in four stages, known as asramas. The four asrama are: Name Phase Age Details Brahmacharya Student  0-25 Acquiring knowledge and how to live life accordingly Grhastha Householder 25-50 Starts at marriage, family and societal focus Vanaprastha Forest walker/dweller  Retirement 50-75 Act as advisor to the family and handing over responsibilities. Focus more on spirituality Sannyasa Renunciate 75+ or anytime Anytime during his lifetime, renounce material desires and enter spiritual life. The ideal life trajectory, societal functions and adherence to structure only exists in concept. In reality, tension between castes can be observed from historical context. Notable tensions are: Vaishyas are being taxed by Brahmin yet they work to make the money. Kshatriyas are the ruling class but are unhappy that they must consult the Brahmin for many decisions.  Due to the accumulation of wealth and power, some Brahmin exhibit signs of corruption. Shudras are powerless and some seek alternatives. What were the different views at the time? India’s emphasis on spirituality and some members of society’s discontent with the current structure, differing views and beliefs start to arise.  In one Sutra, “The Rewards of the Life of a Sramana” in the Buddha’s Lengthy Discourse Sutra (Dirgha Agama), or “Samaññaphala Sutta: The Fruits of the Contemplative Life” in the Digha Nikaya, six differing views were discussed.  In this sutra King Ajatasattu wanted to know whether the life of a Sramana (ascetic or monk) can bear fruit (rewards from a contemplative life) in the same way as lives of others. All six of these views can still be applied to differing beliefs today! Teacher View Description Notes Purana Kasyapa Amoralism Good or bad deeds do not yield any reward or punishment Born in Shudra caste, wanders around naked Maskari Gosaliputra Fatalism We are powerless as suffering and happiness occurs without reason Came from lower caste Ajita Keskambala Materialism When our life ends, material* body is returned and all else is annihilated.  Advocate to live happily as there is nothing after death.  *Ancient Indian philosophy believes material is made of four elements, earth, air, fire and water. Kakuda Katyayana Eternalism Seven substances** are eternal and do not interact and cause pleasure or pain. **Seven substances are earth, air, fire, water, pleasure, pain and soul. Nigrantha Jnataputra Restraint All voluntary and involuntary action will generate karma and have consequences This belief is Jainism, a religion still practiced in India. Saṃjaya Vairāṣṭrikaputra Agnostic This India philosophy believed metaphysical knowledge is impossible to obtain uses 4 statements to answer questions but does not actually provide any tangible answers. '(Q1) If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you? I don't think so  (A1) . I don't think in that way. I don't think otherwise (A2) . I don't think not (A3) . I don't think not not (A4) . (Q2) If you asked me if there isn't another world... both is  (A1)  and isn't (A2) ... neither is  (A3)  nor isn't (A4) ... (Q3) if there are beings who transmigrate (A1) ... if there aren't (A2) ... both are and aren't (A3) ... neither are nor aren't (A4) ... (Q3) if the Tathagata exists after death (A1) ... doesn't (A1) ... both (A2) ... neither exists nor doesn't exist (A4)  after death, would I declare that to you? I don't think so (A1) . I don't think in that way (A2) . I don't think otherwise. I don't think not (A3) . I don't think not not. (A4) ' When asked a question denoted by Q, the answer is always in four ways A1 - Yes A2 - No A3 - Yes and No A4 - Neither Yes nor No All six views are known as six heretical teachers in Buddhism. For the full sutra see: Samaññaphala Sutta: The Fruits of the Contemplative Life in Digha Nikaya. https://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html Why was Buddhism seen as a suitable alternative? In future entries we will discuss in depth Buddha’s teachings, however with regards to the topics discussed in this entry what did Buddhism bring that was a suitable alternative? Buddha’s teaching can be applied equally to all regardless of caste and gender.  Though it may not seem like much in today’s society but in ancient India it was ground breaking.  Buddhism also taught that there is a reason for all that we encounter and experience, refuting amoralism and fatalism.  This explanation is rooted in understanding karma and dependent origination, refuting materialism and eternalism.  With sound logic we can apply it to our daily lives as practice, refuting agnosticism.  Finally understand that it is our intentional action, refuting Jain restraint, that we can control and guide our lives to better ourselves, others and our world as a whole.  This is truly the shining light that Buddhism can provide for everyone and the world. W e thank you for getting to the end of this entry and hope you will tune in to the next edition where we will explore the Buddha’s life. We encourage you to subscribe so you don’t miss any new entries and leave a comment below to further any discussions. Whether or not you are a Buddhist, may Buddha’s wisdom uplight you always.

This is a new and first blog series for Ching Kwok Buddhist Temple in Toronto, Mui Kwok Buddhist Temple in Edmonton, Yuen Kwok Buddhist Temple in Montreal and the Bodhicitta Association of Canada in Regina. The Buddhist temples in our organization have over 40 years of history in Canada and we are excited to finally build our presence online in hopes that it can help us propagate Buddhism in Canada and abroad. This series of blog posts will be a revision of the English Introduction to Buddhism Course that was offered at Mui Kwok Buddhist Temple in 2022 and again online in 2024. The purpose for rewriting the course in a blog format is to allow further reach to all those interested and develop a baseline where all future material can reference, similar to setting a foundation for a building. T o start, there are a few questions we should all ask ourselves: What is Buddhism? Why is it important? How can I benefit from learning Buddhism? What is Buddhism? A s described by Britannica, Buddhism  is a “religion and philosophy that developed from the teachings of the Buddha (Sanskrit: “Awakened One”), a teacher who lived in northern India between the mid-6th and mid-4th centuries BCE (before the Common Era). Spreading from India to Central and Southeast Asia, China, Korea, and Japan, Buddhism has played a central role in the spiritual, cultural, and social life of Asia, and, beginning in the 20th century, it spread to the West.”  E ven though this definition gives a general historical and geographical overview of Buddhism it lacks the essences and many descriptions we can attribute to Buddhism. This is not by design as an encyclopedia entry will never be able to fully describe Buddhism, as Buddhism is often described as profound and extensive.  Thus this series will only scratch the surface of Buddhism. H ere are some notable characteristics we can use to describe Buddhism. Atheistic The main difference between Buddhism and other world religions is Buddhism is atheistic in that it believes that there is no creation or almighty God(s). This does not mean Buddhists don’t believe there are deities or heavenly beings..  This ultimately gives each being “free-will” for their actions and a sense of responsibility for its consequences. Polytheistic As described above there is a belief in no creator God(s) or controlling God(s), but why is Buddhism then polytheistic? Buddhism is polytheistic not because it believes in worshipping or praying to many gods and deities for specific outcomes or protection but the acceptance that there are other beings in heavenly realms.  As Buddhism spread across central and east Asia; it adopted the local pantheon of gods without discrimination.  This respect and acceptance allow Buddhism incorporated into local culture while not disregarding existing customs and traditions.  Pacifist (Compassion) Pacifism is often used to describe Buddhist traditions.  This comes with some negative connotation in modern society.  Buddha’s teaching emphasises compassion through the precept of no killing.  No killing does not only apply to humans but to all sentient beings, even a bug or a fly shouldn’t be harmed.  This profound compassion and non-violence to all is often viewed as pacifism where some feel it is fine to bully or take advantage of.  Non-violence should not be confused for inaction, it is an intentional decision to not harm anyone.  This is most evident through the scriptures and historical events that war or violence were never started in the name of Buddhism as this is strictly wrong and unwholesome in Buddhist traditions. Philosophy Sometimes Buddhism is described as Buddhist Philosophy in the West.  Academics who study Buddhism often view it as a philosophy and not a religion. Buddhism definitely has strong philosophical topics and many grand master’s commentary have discussed this philosophy in great detail, however Buddhism is not just a topic to be discussed and pondered, it still requires actual day-to-day practice, contemplation and a belief in its teachings. Dogmatic Right view in Buddhism is very similar to the conventional definition of dogma. This view in Buddhism is not inherent but slowly cultivated, transformed and reaches a state that is constant for all.  It holds the foundation in how we interact with the true laws of nature and reality. Psychology Another characteristic of Buddhism is how it analyzes the mind.  Psychology today has many parallels to Buddhism and even borrow techniques from Buddhism for therapy.  Because Buddhism is inherently a practice where we look within ourselves, the study of our mind and consciousness cannot be neglected. However, using Buddhism as a psychological self help technique will also miss the main purpose of Buddhism, which is to liberate us from Dukkha (suffering). Meditation The main technique used in psychology that is borrowed from Buddhism is meditation.  Meditation is not inherently a Buddhist technique but it is usually linked to Buddhism.  Depictions of the Buddha are commonly in a meditative form.  The Buddha obtained enlightenment by meditating under the Bodhi tree and preached meditation as the main form of practice, therefore meditation will always be associated with Buddhism. Scientific (rational, empirical and practical) Buddhist text and practice is very scientific.  It is achieved through very specific steps and observations. The Buddha describes each of these practices in great detail so that it can be replicated with known results. Learning concepts, practical action followed by observable results is the best way to experience Buddhism.  As scientific research advances, descriptions in ancient Buddhist text parallel these findings, so much that Einstein once said "If there is any religion that could correspond to the needs of modern science, it would be Buddhism."   It is important to consider that any religion that can stand with science after millennia should warrant our attention.  Faith (Religion, Superstition) Buddhism is a religion, that is a fact. All religion is associated with faith and belief, but will sometimes be mistaken for superstition.  All religions rituals and ceremonies are not superstition but a tradition that is passed down through generations.  Each motion represents a profound idea to strengthen the belief of practitioners and provide energy and conviction to continue. Superstition only arises when one does not understand the concepts and blindly believe that a certain motion, ritual or deity can provide liberation, this view is considered unwholesome and incorrect in Buddhism. H opefully the multifaceted characteristics of Buddhism can ignite a spark in you to learn and study this profound religion.  In the western world the driving ideals are materialism, competing values and individualism. It is thus important for us to have a community to help us look within, find our inner peace and decide how we want our life to unfold.  Once you understand the rules and laws of nature, then the power to shape your life is in your hands! W hether or not you are a Buddhist, it is our hope that through this series, everyone can benefit from Buddha’s teaching and live a more fulfilling and meaningful life.

— Mui Kwok Temple 1. Background and Purpose W ith the kind approval of our Venerable Abbot, Mui Kwok Temple is initiating the "The Sprout of Bodhicitta · Family Tree Adoption Event ". The purpose is to beautify our temple grounds, create a peaceful environment, and provide a precious opportunity for devotees to connect with nature, cultivate their spirit, and gather blessings. In The Field of Merit Sutra : The Buddha said to the Heavenly Emperor, ' There are seven more ways to widely give and gather merit, which are called fields of merit. Those who practice them will be reborn in the Brahma Heaven. What are the seven? First, building pagodas, monasteries, living quarters for Sangha and space for propagation of the Dharma. Second, Planting trees and gardens to provide comfortable space. Third, providing medicine to cure all illnesses. Fourth, Building strong ships to ferry sentient beings. Fifth, connecting bridges to allow the weak to cross. Sixth, digging wells near roads to provide water for the thirsty. Seventh, providing public wash rooms to convenience others. These are the seven deeds that lead to the blessings of the Brahma Heaven.'" P lanting trees for shade is one of the seven fields of merit, and widespread practice of it leads to rebirth in the Brahma Heaven. As our ancestors also said, "All plants and trees have the Buddha-nature within them. Cultivating and donating green plants is a way of nurturing and protecting our own Bodhicitta." Therefore, planting trees not only gathers merit but also creates immeasurable blessings. We ourselves can enjoy the shade in this life, and it can also provide relief for future generations. Those who plant trees with a sincere heart are acting for the benefit of themselves and others, which is the practice of a Bodhisattva. 2. Event Details Event Name:  The Sprout of Bodhicitta · Family Tree Adoption Event Location:  Designated garden area at Mui Kwok Temple Target Audience:  Families (or one parent with a child/children) Adoption Format:  Families voluntarily adopt, provide their own sapling, plant it themselves, and care for it long-term. Date: TBD. 3. Adoption Process and Guidelines 1). Registration: Please contact Shifu Xing Zhen, Jin Pingguo, or Newson Ly to register. Spaces are limited and will be closed once filled. 2). Tree Selection (Important): To maintain the tranquility and harmony of the temple, the trees planted must be suitable for the temple environment. You may purchase your own sapling or consult with Shifu Xing Zhen, Jin Pingguo, or Newson Ly for recommendations to ensure the tree species is healthy and harmless. 3). Tree Planting Day Schedule: Arrival and Sign-in:  Gather at the temple to listen to a brief talk from a Dharma teacher and learn about the planting event details. Blessing and Purification:  The Venerable Abbot will lead a simple blessing and purification ceremony for the saplings and the land. Hands-on Planting:  Under the guidance of volunteers, families will work together in a designated area to dig a hole, plant the tree, fill the soil, and water it. Hanging a Wish Plaque:  The temple will provide uniform wish plaques. Families can write their names and blessings on them and hang them on their tree. Dedication of Merit:  At the end of the event, everyone will dedicate the merit from the day's good deeds to all sentient beings. 4). Long-Term Responsibility and Commitment: Adopting families are expected to show long-term love and responsibility, committing to regularly caring for their sapling (we recommend at least twice a month), which includes watering and weeding. Temple volunteers will perform daily supervision, but the primary care responsibility belongs to the adopting family. If for any reason you are unable to continue caring for your tree, please inform the temple or Jin Pingguo/ Newson Ly in a timely manner so arrangements can be made.   4. Important Notes: Respect the Sacred Space:  Please keep the peace, avoid loud noises, abide by the temple's rules, and protect all plants and trees. Safety First:  Parents must supervise their children at all times, use tools correctly, and prioritize safety. Environmental Cleanliness:  After the event, please return all tools and take all your trash with you, leaving the area clean. Harmony and Uniformity:  All wish plaques will be provided by the temple. Please do not bring plaques made of other materials to maintain the solemn and harmonious appearance of the garden.   5. Contact Us If you have any questions, please contact the temple or the event coordinators: Shifu Xing Zhen, Jin Pingguo, or Newson Ly . May the sapling we plant today grow into a forest tomorrow. May this merit nourish our compassionate hearts and provide shade for future generations.

—— Sowing the seeds of compassion and wisdom. Late summer, early autumn. A gentle breeze blows, and before school started, the children attended the children's summer camp carefully prepared by Mui Kwok Temple. Here, they left behind their joyful laughter and wonderful memories, and quietly sowed the seeds of compassion and wisdom in their hearts. Let's look back on this journey filled with growth and harvest. Campers Check-in: Starting the Journey, Forging Good Connections Children arrived at the temple with bright smiles, picked up their name tags, and were divided into groups. They quickly bonded with their new friends, writing a prelude to this camp journey. Mindful Cultivation: Finding Inner Peace Under the guidance of their teachers, the children learned to join their palms in Buddhist salutation and chanted the Heart Sutra in unison. During a brief period of silent meditation, they learned to focus on each breath. The teachers taught them that when they feel tense or troubled in their daily lives, they can use silent meditation to find inner peace. Sincere Offerings: Pure and Untainted, Nurturing the Mind The highest good is like water. Water benefits all things without contention. The pure water before the Buddha reminds us to keep our minds clean and extinguish our troubles. During the offering session, the children learned how to make offerings of pure water, incense, and mind lamps with a sincere and respectful heart. With the sound of Buddhist hymns, volunteer sister Luo Tianzi led everyone to hold hands and sing 'Wake Up,' a song full of Zen spirit. The heavenly singing filled the entire temple with peace and warmth.       Movie Time Before the noon meal, the children sat down to watch the animated children's movie, "Legend of the Buddha." The film depicted the important events in the life of Prince Siddhartha, from his birth to his enlightenment. The children were influenced and inspired by the film, gaining an understanding of wisdom and compassion. Cherishing Blessings and Giving Thanks: Beginning with a Meal At lunchtime, everyone enjoyed a pure vegetarian meal together. "Every grain of rice and every spoonful of porridge comes from a difficult journey." Before the meal, the Venerable led everyone in joining their palms in gratitude for the support of the Triple Gem and the community. During the meal, they were reminded to "eat without speaking," focusing on savouring their food. After the meal, the children actively cleaned up their bowls and chopsticks and tidied up the area. Through this meal, they not only nourished their bodies but also learned the precious lessons of gratitude and cherishing blessings. Boundless Creativity: A Big World in Small Hands During the craft session, student volunteers led the children in activities like folding origami lotus flowers and paper cranes, stringing beads, and drawing... The children's creativity blossomed. The tables were filled with the colourful works they had completed with their own hands, brimming with a sense of accomplishment. Games and Talents: Uninterrupted Laughter and Joy Under the organization of teacher Wang Wenzhen, the "telephone" game allowed the children to learn the wisdom of "do not speak lightly until you see the truth; do not spread [a message] lightly until you know the facts," all while laughing. Teacher Gu Jinping led everyone in a game of passing the flower with drumbeats, and the laughter was nonstop. The talent show was even more spectacular, with Wang Yihao's nimble diabolo performance, the children's powerful drumming, and Sissi and Wang Yihao's clear singing... every performance earned a round of applause from the audience. On the day with good weather, everyone went to the park for outdoor activities and to get closer to nature. The teachers were considerate and meticulous in taking care of every child, ensuring their safety and playing and interacting directly with them. A Fulfilling Harvest: Grateful for Everyone's Collective Support The two-day summer camp was able to conclude successfully, thanks to the collective effort and selfless dedication of everyone involved. Venerables: Planning ahead, providing guidance and support. The volunteer teachers: Patiently planning and carefully guiding. The Kitchen Crew Volunteers: Silently preparing delicious meals and a tidy environment. The Student Volunteers: Full of bright energy and actively participating. Every act of giving came together to form a warm and powerful force, allowing the children to grow in compassion and wisdom. May these positive connections continue, and may all supporters find peace in body and mind, with their blessings and wisdom increasing. Warm Echoes: The Sown Seeds, Quietly Sprouting Listen to the children's gains and feelings after these two days: "I learned how to fold an origami lotus flower." "I liked drawing with the big sister volunteer." "If you don't hear something clearly, you shouldn't just spread it around randomly." "Amitabha Buddha."       The brief two-day summer camp passed in the blink of an eye, and every experience was a precious nourishment for the children on their path to growth. May these positive connections be long-lasting, accompanying them toward a life full of light and hope!

— Mui Kwok Buddhist Temple Summer Camp W ith the morning sun shining brightly, Mui Kwok Temple welcomed a group of curious and energetic little ones. The one-day Buddhist summer camp began amid the children's laughter and anticipation, guiding them into a world of wisdom and inner peace. First Encounters: Colors Ignite a Sense of Belonging I n front of the registration table, the atmosphere was lively and cheerful. Like joyful little birds, the children received their own "Color Codes"—name tags of different colors for group assignments. Under the guidance of teachers, the little designers enthusiastically decorated their name tags with colored pens and favorite stickers. As each unique and personalized name tag took shape, a sense of belonging blossomed, quietly planting the seeds of friendship. Drawing name cards together Enlightenment in the Hall: Wisdom Nourishes the Heart T he event began with Camp Coordinator Newson guiding the children into the Dharma hall, where he introduced the meaning of paying homage to the “Three Jewels” — the Buddha, the Dharma, and the Sangha. H e then led the children in reading the  Heart Sutra . Their tender voices formed a gentle stream, as the ancient wisdom quietly nourished their young hearts. During the breathing exercise, under Newson’s guidance, the children learned to focus their attention on each breath, experiencing a sense of calm and inner peace. He then shared the life story of the Buddha, accompanied by the video The Life of Shakyamuni , which vividly portrayed the compassion and wisdom of the Buddha’s journey. Through these stories, the children were deeply touched by the light and teachings of the Enlightened One. Telling the Story of Buddha Q&A Q&A Q&A Movie Time Tasting Gratitude: Manners Cultivate Inner Character K itchen Coordinator Quoc Ly and a team of volunteers prepared healthy and nourishing vegetarian lunch for the campers. Lunchtime became another moment of learning. The children were introduced to the formal “Meal Offering Ritual”. With palms joined and hearts full of gratitude, even a simple meal was imbued with sacred meaning. The children ate quietly and mindfully, weaving thankfulness and appreciation into daily life. Volunteers Preparing Lunch for the Camp Enjoying Lunch Quietly Putting chairs back to place Volunteers Paying Attention Exploring Mui Kwok: Experiencing Faith in Action I n the afternoon, the temple tour began. Camp Counsellor Eric led the children through the halls and gardens, sharing the stories behind each brick, tile, and tree.  Temple Tour Temple Tour N ext, Camp Counsellor Zhengmei then demonstrated the incense offering ritual, from holding the incense to placing it with reverence. During the hands-on practice, the children deeply reflected on the meaning of each gesture, conveying sincerity and respect through every motion. Incense Offering Incense Offering Later, Camp Counsellor Gu Jinping explained the temple's Buddha statues, helping the children understand their symbolic meanings and experience the radiance of compassion and wisdom conveyed by the Dharma. Introduction of buddha Statues Handcrafted Lotus Lanterns: Bodhi Hearts Bloom at Fingertips A t last, the much-anticipated crafts session began. Under the guidance of Camp Counsellor Lin Lizhu, plain sheets of paper were transformed by the children’s nimble hands into blooming lotus flowers, vibrant with color and creativity. As each candle was gently lit, these heartfelt lotus lanterns were reverently offered before the Buddha. The soft light reflected the purity of the children's hearts, like quiet sparks of kindness and wisdom beginning to awaken from within. Gratitude and Support: Building a Circle of Goodwill T hroughout the event, our cameras captured countless radiant smiles, moments filled with meaning, now preserved as lasting memories.  Thoughtfully prepared sweet treats from Camp Counsellor David Wong brought the children unexpected joy, filling the air with laughter, contentment, and gratitude. The success of this summer camp was made possible by the generous support of kind-hearted contributors. We extend our sincere thanks to the monastics at Mui Kwok Temple for offering a pure and dignified space, along with their invaluable guidance and resources. Our deepest gratitude goes to all the camp staff and volunteers for their dedication throughout the day. A special thank you also to the generous parents, your donations of sunscreen offered the children protection under the sun, and your thoughtful snacks nourished both body and spirit. It was this collective goodwill and shared commitment that brought to life this journey of “Fostering a Field of Blessings”, planting the seeds of the Bodhi path in every young heart. Closing A s the golden sunset bathed Mui Kwok Temple in its warm glow, the children bid farewell — hearts full of joy, minds enriched. What they carried home was a first encounter with the Three Jewels, the stillness found in silent meditation, the inspiration from the Buddha’s life story, the gratitude experienced through offering and incense rituals, and the warmth of connection felt within a compassionate community. The wisdom they received at Mui Kwok Temple is like Bodhi seeds gently planted in the fertile soil of their young hearts. With hope and blessings, we look forward to the day when these seeds sprout and thrive, blossoming into lotuses of wisdom and compassion, lighting the path of their beautiful life journeys.