Then this next lecture should begin with the first two words, last night, and then followed by, I had address. I gave address about the wind bell. I had address about the wind bell. But very regret, I skipped one line. The third verse. So I repeat it now, once again, and correct it. KONSHIN KUCHINI NITE KOKU NI KAKARI TOUZAI NANBOKU NO KAZE O TOAZU HITOSHIKU TANO TAME NI HANNYAO DANZU CHICHINTSUN RYAN CHICHINTSUN The third part I skipped. Only I said equality and skipped the HANNYAO DANZU.

[01:07]

That's meant in Hanyashin-gya. Our central organ accepts another world. That's part always with the bell ringing. It tells us the prajnaparamita. So that sound was very beautiful every time, anywhere. It's only chi-chin-tsun, ryan chi-chin-tsun. That part, please remember. And then repeat with your poison in your mind. A teaching that can lead to a sane and sober view of life and a practical path of action for individual and social peace, happiness and prosperity is what intelligent men require.

[02:27]

Such a teaching cannot be connected with any form of unreality and it must be able to show things as they are. In such a teaching, the intelligent can have confidence. In it, they can have interest and develop the effort necessary for overcoming the errors of life and for progress and growth in good. The Buddha Shakyamuni has given us such a teaching. It is his Dharma, the path to complete freedom. In the Sanskrit word, BMT. From the chakras of superstition, working understanding of life, fear, discontent, conflict, violence, cruelty, greed and hate.

[03:35]

India's, say, Paul Durkee, in the time of the Buddha, was in a state of transition in religious ideas. Belief in the greater variety of polytheistic heaven was given way to the idea of a single God. The monotheistic belief in Brahman the one, the glorious, the blessed, before whom the different gods and goddesses who had hitherto filled and satisfied Indian religious souls would vanish like stars before the sun. Shakyamuni Buddha Gautama realized the ten of thoughts and shed the light of his genius upon the problem.

[04:41]

A local belief expanded into the universal belief. For the first time in history, from one corner of India, a world religion appeared. In reply to the question, is the idea of God essential to the religion? One can regard the whole of Buddhism as an answer to his question, and the answer is, man belong to himself is a road of the self. No god sit in judgment upon him except his own self, and his existence and his destiny depend upon the will of no god. who separates the sheep from the goats. They depend on his own God and on his action.

[05:46]

Buddhism is not an essayism in the ordinary sense of the word. The ordinary essayist is a man who essayism is an excuse for license. Nobody can see me. Nobody can hear me. I shall do as I like. For Buddhists, there is no God who can absolve them from sin. There is no one corresponding to the priest in the theistic religions to be the intermediary between God and man. For the Buddhists, There is only the idea of action and the result of the cause. The religion of this passionate unmitigated personal responsibility and therefore the religion for men who have developed out of the common land and who know that in the real

[07:05]

of reality, nothing is given for nothing. Shakyamuni Buddha was the first to declare the independence of the human spirit. Thus, he did through the famous instruction to the karma, the first charter of independent thought given to man, which opened up the road to reason and science and to fruitful activity for all time. And no less effectively did he proclaim that independence with his unique ideology of non-violence and non-self, which abolishes all slavery and oppression and all domination of the weak by the strong. Furthermore, It was the Shaka Muni who, for the first time in history, destroyed the meaningless barrier of the so-called inferiority of women, which excluded them for freedom.

[08:22]

Before the Shaka Muni appeared, women were regarded as chattels and drudges of men. The Buddha bestowed on them the priceless gift of instruction leading to Arahat, the exalted state in which all mundane distinction sees. Of the Buddha, it can also be said that he freed women of her social disabilities pointed out to the world her excellent qualities and made her the pattern of amity for mankind. Few who swear by the principles of democracy know that the Shakyamuni blazed a trail in setting up democratic instruction in India.

[09:25]

It may come as a surprise to many to learn says Marquis of Zetran that in the assemblies of Buddhists in India 2,000 years and more ago are to be found the regiments of our own parliamentary practice of the present day. The work of the Buddhist Sangha today is conducted on the same principles on which the Buddha founded his order. The speaker, the leader of the house, the quorum, the bar, the order of the day, the discussion or debate, the passing of the bill after three readings, and the sending of the boat from afar. All these are still buried in the conduct of the meetings of the Sangha in Theravada countries.

[10:33]

This rational teaching makes for concord, liberality, and enlightenment. The first recorded renunciation of all is ascribed to the Emperor Asoka, the devotee follower of the Buddha. The Buddhists were responsible for the great advance in ancient Indian medicine. Of the three famous Indian medical books of all, two are by Buddhists, and the other, as we have it today, was rewritten by the great Buddhist monk. Before the compassionate teachings of Buddha spread through Indian people resulted largely to improvement and spurs for the getting rid of their disease.

[11:43]

Very great improvement in medicine and surgery took place in the Buddhist period in India. say the Hindu writer. And hospitals for the treatment of men and beasts alike were built in almost all the monasteries, universities of Buddhist India. Inscriptions engraved on rocks, pillars, described prescriptions for the treatment of diseases. In a week of the Buddha's teaching, education spread throughout India and as a part of East and Southern East Asia. Takshira, a pre-Buddhist university, reached its greatest period of development under Buddhist auspices.

[12:47]

Naranda, Oden Tapri, Jagadara, and the Vakramashira was some of the renowned universities established by Buddhists. The part played by early Buddhists in the development of art was of basic importance for the growth of India and Eastern culture. Granville writes, the art of ancient India has always been purely religious ones. Its architecture, as well as the sculpture, which has always been intimately connected through their ways, was never and nowhere employed for secular purposes. It owed its origin to the growth of the religion, which has been called in Europe, Buddhism.

[13:49]

from the honorary title of its founder, the Buddha, the Enlightened One. Painting, engineering, drama, philosophy, and literature engage the attention of Buddhists. The great epoch of Buddhist history associated with Ananda Pura, Puranarubha, Royan, Chanan, Nara, Rasa, Pataliputra, Purnapura and Rajagha are enough evidence for the vitality of the Dharma. With effort, says the Buddha, one overcomes ill. It is an energetic man who blesses the world both spiritually with material wealth and wisdom.

[14:52]

The teachings of the Buddha generate energy for the noble action. It is impossible to come into close contact with the Dharma and not be stirred to action. The principal characteristic of the Buddha's teachings is its power of changing man's outlook. It makes the cruel compassionate, the hostile friendly, the hard soft, the shallow profound, the ignorant enlightened, the lazy active, and the selfish selfless. The Buddha created a new race of men, sage, Mahanama Sastri, a race of moral heroes, a race of salvation workers, a race of Buddhas.

[15:57]

When the Dharma permitted, a society man no longer can be sober. They have to be free and must be governed by friendliness and sympathy and voluntary restraint. of the law of virtue. With the Dharma, during the lives of men, there will come into being a fully reasonable code of conduct, in which killing, stealing, and chastity, lying and doing, find no place, and the compassionate outlook, which is the essence of the cultivated mental life, became predominant. For one who has entered the Buddha's path, it is impossible to be intolerant or harsh. There was never an occasion when the Buddha framed the force in anger, never an incident when an unkind word escaped his lips, says Radha Krishnan.

[17:11]

Anger is a shameful state for a Buddhist to be in. He knows that anger, harsh words, surrender, malicious talk are all starting points to violence and therefore under all conditions he will practice the asceticism of patience. I declare, says the Buddha, that the Brahmin is he who is not Hostile among those who are hostile. Who stand firm for peace among those who have seized sticks to punish others. And who, among those who are with desire and grasping, is free from desire and grasping. This teaching will train men in responsibility. It will teach them to be careful of their own and others' good.

[18:18]

This teaching will bring about the end of all hate and instill equanimity into the human mind and give serenity and calm to it. The kinship of blood, police, and language is feeble in comparison with the kinship of noble ideas put into action and spreading wide and a spirit of a true culture. The kinship of noble ideas aspiring from the pure consciousness of a man and transcended the bond of family and nation. Great and pure ideas united Unite people who have never seen one another. That is the power of goodness. And entering the ocean of the Dharma, people resort to the worlds of great ideas that are incomparable for their potency and usefulness in producing a happy world within and without.

[19:37]

I send you my lecture titled, A Teaching in Our Time.

[19:50]

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