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I.
The Material Side of Worldly Living
Our
day to day life is very much governed by our material wants and
needs. Let's take the four basic activities of dressing, eating,
resting, or commuting as a starting point, and we will soon see that
material things are integral parts of each of these activities.
Without the benefit of material things, how can we move about, have
shelter, or find a place to rest. Our existence, indeed, is very
much dependent on all kinds of material things. Because of this
dependency or need, we become slaves to our material desires. We
work hard the whole day so that we may have a tasty meal. Sometimes,
we are even willing to compromise our integrity just to climb up one
more rung on the social ladder; other times, our hunger for fame
drives us to become obsessed with our work or career.
In
our daily life, materialism takes on many forms. Some people are
very focused on food and care little about what they wear. Other
people pride themselves on how well they dress, while some others
put their priorities in having a comfortable house. Then, of course,
there are many others who are preoccupied with all of the above. In
one way or another, our life revolves around material things, and we
simply cannot live apart from material things. This material side of
worldly living is a stumbling block on the path of happiness.
If
we build our happiness on material things, we are treading on very
shaky ground. True, material things can satisfy our desires, but
such satisfaction is short-lived and full of pitfalls. Before long,
the whole cycle of wanting, striving, and momentary rejoicing starts
all over again. Happiness that is built on material things is like a
trap of quicksand; it grips us tightly and will not let go of us.
Thus, if we are to look for happiness in material things, we are
destined for disappointment.
II.
The Emotional Side of Worldly Living
After
we achieve a certain standard of living, we often turn our focus to
our emotional needs. We have emotional ties with our parents, our
friends, our lovers, our children, or even our pets. Thus, we say
human beings are emotional beings, and in Buddhism, human beings are
often referred to as "sentient beings." But, when we do
not know how to moderate our emotions, our emotions can run amuck
and may even drive us to do something that we may regret later. If
we just open the newspaper, we would notice that the cause of many
suicides, acts of vengeance, and assaults is emotional in nature.
Some of these crimes are driven by love; others are driven by
hatred. Love and hatred are closely linked and are major parts of
our emotions.
Buddhism
does not reject emotions; it just cautions us that emotions can
bring us many problems and headaches. We must use wisdom to moderate
our emotions and transform our self-centered emotions into
compassion for all. Compassion is a critical ingredient in the
recipe of happiness.
Some
people say that the emotion of love is the flower of life. A flower
is indeed beautiful, but how long does it last? Love is blissful,
yet it can be possessive in nature. Love is pure, yet some kinds of
love are unhealthy. While we treasure the moments of love, how do we
feel when we lose the person we love? Some people say that love is
the moisture that holds the landscape of life together, without
which life becomes a parched desert. What if we do not know how to
moderate our feelings; an excess of feelings can bring about a flood
of bitterness. A once loving couple may file for a divorce; a once
doting father may want to disown his child. Regardless of how loving
a relationship is, the impermanence of life can bring it to an
abrupt stop. What are we to do in such a situation? It is difficult
to find everlasting happiness within the emotions of worldly living.
III.
The Communal Side of Worldly Living
No
man is an island. There is a Chinese saying which is similar in
meaning; it goes like this: "At home, we lean on our parents;
away, we depend on our friends." Our inter-connectedness is not
just limited to the families we have or the friends we know. We also
depend on the many farmers and merchants who provide us with all
kinds of goods and services. Our existence in this world is very
much dependent on one another. It is simply not viable to live
completely apart from a community.
How
do we depend on one another? The clothes we wear have to be sewn by
seamstresses in garment factories. The food we eat has to be grown
by farmers in the field. The buses we use for transportation have to
be driven by bus drivers. The roads we travel have to be paved by
construction workers. The bricks and mortar that make up a house
have to be laid by craftsmen. The national parks that we visit have
to be developed and maintained by many forestry workers. I can go on
and on with such examples; the point I want to make is that we need
others to live. With this said, you may think that the source of
happiness lies within the community. This is not entirely correct,
for our interdependency is often built upon a symbiotic relationship
of trade and business. When we all strive to have a bigger piece of
the pie, tension and conflicts often arise. When we want to gain at
the expense of others, gamesmanship becomes a part of our
relationship. Thus, if we are to look for happiness within the
community, our search may be for naught.
IV.
The Sensory Side of Worldly Living
The
pursuit of worldly happiness pretty much hinges upon the
satisfaction of our six senses (sight, sound, smell, taste, touch,
and thought). It is said in the Discourse on the Mahaprajnaparamita
Sutra that the main difference between a worldly living and one of
transcendence lies in the manner by which one pursues happiness.
Worldly happiness is derived from the external environment. Our eyes
like to look at beautiful things; our ears like to listen to
delightful sounds. Our nose finds fragrant smells pleasing; our
taste buds savor the joys of culinary delights. Our body prefers
comfort, and our mind is often looking for ways to benefit
ourselves. When we pursue happiness externally, our life is focused
on the physical body and senses. In this mindset, we tend to look at
the world from the perspective of self as we continually try to
jockey for an advantageous position. When we are faced with
hardships or struck with illness, or when things do not go our way,
then we are beside ourselves and become miserable. Thus, if we want
to pursue transcendental joy, we simply cannot look for it outside
of ourselves. A true cultivator does not need to feast his or her
senses on the beauty and comfort of the external world. A true
cultivator finds joy within the richness of his or her own heart and
the wisdom of his or her own mind. When we do not look outward to
experience happiness, we have indeed found the limitless joy of the
Dharma.
There
are many sides of worldly living, yet these worldly ways of life
cannot give us ultimate joy. Only when we live our lives in
transcendence can we find ultimate joy and peace. What does
transcendental living mean? First of all, I want to preface our
discussion on this subject by emphasizing that the Buddhist practice
on transcendental living does not mean that we have to live apart
from others. There is no need for us to move to "other
worlds," and it is not a living that we can only experience
after death. When we speak of transcendental living, it does not
mean that we should turn our heads away from the suffering of the
world and be only concerned with our liberation from the wheel of
rebirth. The transcendental living that we refer to in Buddhism is
right here in the midst of our everyday living. What we need to do
is to fully integrate the Buddhist teachings into our daily lives.
With compassion and wisdom, we should concern ourselves with the
liberation of all sentient beings. When we can all live in a
transcendental way, the world will be a much better place and all
nations will be more prosperous. Everywhere we go, we will see truth
and peace.
What
is transcendental living? There are four aspects of transcendental
living. [What better way to learn about transcendental living than
to look at how past masters and enlightened individuals had lived
their lives? Though they lived in a different place and at a
different time, we can glean from their examples what is appropriate
for each of our own individual situation.] With this in mind, there
are various sources that we can draw upon; they are:
-
The
Agama Sutra and the observing of the Way.
-
Ch'an
records and the awakening to the Way.
-
The
Mahaprajnaparamita Sutra and the practice of the Way.
-
Various
sutras and vinaya texts and the living of the Way.
I.
Observe the Way through living simply (as exemplified by the arhats'
way of life in the Agama Sutra)
In
the early days of Buddhism, how did monastics observe the Way and
live their lives? As the daily life of these monastics was not one
of material things, emotional ties, or sensory pleasures, they led a
life of few material things and cool emotional ties. Their pursuit
was a life of cultivation and the severance of attachment to
privileges and pleasures. The world within their heart was pure and
their spiritual life was forever lasting.
In
more concrete terms, their personal belongings were limited to three
garments and one bowl. They only ate one meal a day, and they often
slept under trees, along river banks, or even by burial grounds.
Then there was the method of "discipline cultivation,"
which involved an enormous amount of solitude. The goal of
discipline cultivation was to become unperturbed by the trials of
life through discipline or even ascetic practices. They were not
after present enjoyment and thus worldly temptation did not have a
hold on them. They often shunned crowded and noisy places and were
most keen on attaining the eternal peace of nirvana. Unfortunately,
some people today just want to copy the lifestyle of these arhats in
appearance, but not in practice. They want to remove themselves from
communities and yet long to live in worldly comfort. This later
lifestyle is not what we mean by cultivation.
The
elder Maha-Kasyapa was one of the foremost disciples of the Buddha.
He was most diligent in his practice of discipline cultivation.
Through a life of frugality, he wanted to purify his body and mind,
to free himself of the shackles of worldly worries, and to attain
the ultimate Buddha-wisdom. One day, the Buddha happened to notice
Maha-Kasyapa was well advanced in his years and advised him,
"You really need not live such an ascetic life. You can return
to the Jetavana Monastery and be the head monastic. There, you can
lead the assembly in practice. This way, you can still achieve your
goal of purifying your mind of worldly cares and desires."
Maha-Kasyapa
replied to the Buddha, "Lord Buddha, I really cannot do as you
have suggested. I am here to practice discipline cultivation, and I
want to set an example for generations of Buddhists. I want them to
know that ascetic practices can help us sharpen our will, strengthen
our faith, and boost our spirit. We need to find our hearts and
minds and be masters of them. This way, we will be in the company of
all Buddhas." The approach of discipline cultivation is no
different from one of the teachings of Mencius (an ancient Chinese
philosopher), which goes like this: "Before the heavens above
bestow a great responsibility on a person, the heavens will first
test the person's mind and spirit, task the person's tendons and
bones, starve the person's body and skin, deny the person
everything, and throw confusion into all the person does."
Among
the Buddha's disciples was Prince Bhadrika, a cousin of the Buddha
who renounced his household life to become a bhiksu. One day, the
prince was out in the woods meditating with Aniruddha and Kumbhira.
During his meditation, he suddenly called out, "Oh! How
wonderful! This is too wonderful!"
Aniruddha
asked him, "What are you exclaiming about? What is so
wonderful?"
The
prince replied, "Aniruddha, let me tell you. When I was still a
prince, I lived in a heavily guarded, fortress-like palace, but I
still worried about the threat of assassination. What I ate was the
best kind of food and delicacies, and what I wore was fine silken
clothing. I lived a life of luxury, but somehow the food did not
taste right, and the clothes did not look proper. Now I am a bhiksu,
there is no guard to protect me. Though I am always meditating by
myself in the woods, I do not fear others will assassinate me.
Although my food and clothing are very simple, I feel very
contented. Now, I sit and sleep freely; I feel most comfortable. I
can only feel an indescribable joy within myself!"
From
this, we can see that though the lives of these holy practitioners
were simple, they were not lacking in happiness. Worldly living
measures happiness by how much one owns; transcendental living
builds happiness on the freeness of not possessing. Possession is
like a piece of baggage; it can be burdensome. Not possessing is
boundless and limitless. Though these enlightened individuals did
not possess much, they had the whole world to enjoy.
The
material life of the Sangha was limited to the basics. When the
Buddha's aunt offered the Buddha two garments that she herself had
made, the Buddha only took one and asked her to offer the other one
to a bhiksu. The life of the Sangha emphasized self-reliance and
mutual support. When older bhiksus could not see well, the Buddha
helped them thread needles and mend clothes. When some of them fell
ill, the Buddha prepared medicine for them and helped them bathe.
The life of the Sangha was demanding and called for self-motivation.
The Buddha often encouraged his disciples to travel as much as
thirty miles to receive an offering. The Sangha sometimes traveled
many miles to teach the Dharma. From our standpoint, such a life may
seem harsh, but these enlightened individuals were not the least
bothered by the meager conditions they lived in. Regardless how
trying the circumstance, it was a means to observe the Way. The
arhats did not make the distinction of possessing and not
possessing, far and near, or hardships and comfort. They looked at
each of these qualities with equanimity.
Let's
look at the lifestyle of monastics today. When I gave my talk
yesterday, I wore this robe that I am wearing today. Tomorrow is no
different; I will still wear this same robe. I only have this robe
so there is not much to think about. In the morning when I wake up,
I simply put on this robe. I like it just the way it is. Now, it is
different with you all. Everyday, you have to think about what you
should wear for the day. If you want to wear red, you may even have
to think about which shade of red looks good on you. All those
decisions! Tomorrow, when you come to attend the lecture, you may
want to wear a color other than red. Which color? Green, maybe. This
is a lot more complicated than what I have to deal with.
Let
me give you another example. In the kindergarten school that we have
opened, we just hired a few young ladies to be school teachers.
Their salary was three thousand dollars a month. In the school,
there are also a few monastics working as teachers. As monastics,
they are only paid a hundred dollars a month. Strangely enough, I
once heard a salaried teacher asking a loan from a monastic. What is
enough? Is three thousand dollars enough? Is a hundred dollars
enough? To make a lot of money does not necessarily mean happiness;
to make a modicum amount is not necessarily bad either.
To
enlightened individuals who have renounced their attachments, all
the happenings of the world seem like fleeting smoke or floating
clouds, leaving not a trace in their minds. They remain unperturbed
by worldly phenomena and are not slaves of desires. They look at
relationships coolly, and everyday they live their lives simply,
peacefully, freely, and harmoniously.
Before
we leave this section, I want to emphasize that to live
transcendentally does not mean we have to live apart from people.
When we live and function in our homes and society, we can practice
transcendental living by remembering four things. First, we cannot
let wealth and fame dictate what we do. Second, our love for others
should not be possessive and demanding in nature. Third, we should
not become attached to power and position. Fourth, we should not be
discriminating of self versus others, or what we like versus what we
dislike. If we can live in this world in accordance with these four
points, then we will taste the joys of a transcendental life.
II.
Awake to the Way through transcend-ing worldly phenomena (as
exemplified by the Ch'an masters' way of life in Ch'an annals)
The
Ch'an school of Buddhism is a prominent branch of Chinese Buddhism,
and it has given us many eminent Ch'an masters. We can read about
the worry-free lives of enlightened Ch'an masters in Ch'an records.
Some were known to travel with bare essentials—just with sandals
on their feet and a chipped bowl in hand, or with a straw hat and
staff. We can also read about how Ch'an masters worked in all kinds
of capacities. Some worked in menial labor like chopping wood and
fetching water. Others herded cattle or pushed carts. Then there
were some who preferred to sit quietly and cultivate in a meditation
hall. As they were no longer attached to the comforts of the
material world and had extricated themselves from the emotional ties
of social relationships, their lives were at peace with their
surroundings. Whatever they did before, they were still doing it
after enlightenment, except that they were now doing it with
transcendence. From the ways they lived and the kinds of work they
did, we can see the lives of these enlightened masters were free,
idyllic, and tranquil.
Ch'an
master Hui Neng, the Sixth Patriarch of the Ch'an School, pounded
rice for years at the monastery of Ch'an master Hung Jen, the Fifth
Patriarch. Ch'an master T'ien Yi Ye Huai was a waterman at a
monastery in Ts'ui-feng. Ch'an master Ch'ing Chu was in charge of
cooking vegetables at a monastery in Yu-shan. Similarly, Ch'an
master Hsueh Feng cooked for hundreds at a monastery in Tung-shan.
Han Shan and Shih Te, two eminent masters, served meals at the
monastery in T'ien-t'ai. When the rest of us would consider cooking
vegetables and pounding rice as lowly jobs, these enlightened Ch'an
masters looked at all jobs as dignified and important. Dr. Sun
Yat-sen, father of modern China, once said, "Be great doers,
not great ministers." As it turned out, such a motto was
nothing new to the Ch'an masters of the past, who had long been
practicing such noble ideals. In fact, while no one would want to
follow the footsteps of tyrannical emperors such as Chieh, Chou, Yo,
and Li, Ch'an masters of limited means and modest living have become
popular role models.
In
Chinese Buddhism, there is this wonderful story that puts the
carefree lives of Ch'an masters in stark contrast with the
often-tangled life of politics. During the Tang dynasty, there was a
Ch'an master by the name of Tao Lin. He was often referred to as
Ch'an master Nia Ok'o (which means bird nest) because of his choice
of accommodation. Instead of living in a house, he made his home in
a tall pine tree overlooking a cliff at the top of the hills of
Ch'in-wang. For twenty years, he lived like this. One day,
Magistrate Pai Chu-yi came to pay him a visit. Curiously, he asked
the Ch'an master, "Why do you pick such a dangerous place to
live?"
"It
is no danger at all to live up here in the tree. It is the
magistrate who is living dangerously," replied the Ch'an master
from up above.
The
magistrate answered, "Your humble official guards the rivers
and mountains of our country. What danger is there?"
With
this, the Ch'an master responded, "Your situation is an
explosive mix of fire and fuel, in which the true nature cannot be
released. Is this not dangerous?"
I
encountered a modern day Nia Ok'o when I was traveling in India in
1963. By the site where the Buddha entered nirvana, there was a huge
tree. On top of the tree lived a Chinese monk by the name of Shan
Hsiu. When the government found out that a monk was living in the
tree, they ordered him to cease and desist. At this point, Shan Hsiu,
who had lived in the tree for over a decade, would not budge. The
government felt that the living conditions atop the tree were too
precarious and harsh. When Shan Hsiu refused, the government had no
choice but to fell the thousand-year old tree. Shan Hsiu, of course,
felt differently. He said, "It is very safe to live atop the
tree. It is also very free. I felt very fortunate to be able to live
so close to the place where the Buddha entered nirvana. Atop the
tree, I had the sun, the moon, the stars, and the clouds to keep me
company. I had flowers and trees as my neighbors. How can they say
that it is unfit for human living!"
The
eyes of enlightened Ch'an masters see beauty everywhere. The world
they live in is no different from our world, yet they are in harmony
with nature, with Truth. With the carefree attitude of "neither
rejoicing over birth, nor grieving about death," they live in
enlightenment and transcendence.
During
the Sui dynasty, there was a Ch'an master by the name of Chih Shun.
One day, while Chih Shun was meditating in the woods, a pheasant
chased by a hunter ran up to him and hid. When the hunter demanded
to have his pheasant back, Chih Shun refused. It was a stand-off.
Finally, Ch'an master Chih Shun said to the hunter, "How much
does a pheasant weigh? How about if I give you one of my ears as a
trade?" As he spoke, he cut off one of his ears and handed it
over to the hunter.
The
life of enlightened Ch'an masters is one of transcendence. They see
that the four great elements of the body (earth, water, fire, and
wind) are empty, and the five aggregates (form, feeling, perception,
mental formation, and consciousness) do not exist on their own. An
ear, therefore, does not amount to much at all.
Once,
the Ch'an master Tao Shu built a monastery next to a Taoist temple.
The Taoists were quit upset to see a Buddhist monastery situated
right next to their temple, so they decided to conjure up all kinds
of spirits and apparitions to drive the Ch'an master and his people
away. Only some young monks were scared away. The Ch'an master was
not the least affected and continued to stay in the monastery for
the next twenty years. Finally, the Taoists exhausted all their
means and gave up. As the Taoists were unsuccessful in driving the
Buddhists away, they decided to abandon their own temple. Some
people were curious and asked the Ch'an master, "How did you
withstand all the magic and spells they had cast on you?"
The
Ch'an master replied, "I do not have any magic formula that can
beat them. All that I have is the knowledge of ‘nothingness.' The
Taoists have plenty of magic and spells, but regardless how many
magic and spells they have, they will be exhausted one day. As for
me, ‘emptiness' is boundless and limitless. Of course, I can
endure over them."
A
Ch'an master's life of awakening is one of "nothingness."
In the realization of nothingness, an enlightened Ch'an master does
not engage in gossip, discriminate between self and others, or
strive for glory and fame. A Ch'an master's life, free like drifting
clouds and flowing water, is beyond the constraints of worldly life.
This is the transcendental life of the enlightened.
III.
Practice the Way through living without attachment (as exemplified
by the bodhisattvas' way of life in the Maha-prajnaparamita Sutra)
Most
people practice so they may go from worldliness to transcendence. As
one's spiritual development matures and one is awakened to one's
nature, one often chooses to leave worldly living behind so as to
experience a pure, transcendental living. Mahayana bodhisattvas,
whose goal is not just to escape [the sufferings] of the world, do
not choose such a path. After they become one with transcendental
living, great compassionate bodhisattvas choose to manifest in our
world to help all beings cross the sea of suffering. Bodhisattvas
live a worldly living that is without attachment. Venerable Tzu Hang
left words with his disciples, "Flee not, as long as one more
being remains to be ferried."
Vimalakirti
is a very good example of how to lead a worldly, yet transcendental
life. Vimalakirti was a married man with a family, property, and
wealth. From the outside, his lifestyle was no different from any of
us, yet he was a bodhisattva who had truly comprehended
transcendence. His lifestyle can be described as, "Though
living in a family, he was not attached to the three realms of
existence. Though married, he continually practiced pure
living." He led a life that is without attachment, yet he did
not cling to the notion of non-attachment. "Passing through a
grove of flowers, yet not a leaf clings to the body." What a
portrayal of living without attachment! "When we look at
flowers and birds like a wooden carving would, then we fear not the
myriad of things illusively surrounding us." How wonderful a
way to live without attachment! It is said in the Mahaprajnaparamita
Sutra that, "A bodhisattva, who is in tune with the Dharma,
lives without attachment." Only when we live without clinging
to any notion can we live freely and shine in whatever situation we
find ourselves!
For
most of us, our well being is grounded in the six worldly dusts
stirred by our senses of sight, sound, smell, taste, touch, and
thought. Dust, stirred and unsettled, is an apt description of the
restlessness of worldly living. On the contrary, bodhisattvas live
their lives without attachment and so are unswayed by these worldly
dusts. How do they live without attachment? Simply put, "Not
only do they not abide in existence, they also do not dwell in
non-existence. Not only do they not abide in non-existence, they
also do not dwell in the absence of non-existence." Without any
particular attachment, all notions become possible. Like the sun,
just because it is not shining on any particular spot that the sun
can shine on us all.
The
Sixth Patriarch of the Ch'an School, Hui Neng, became enlightened
when he heard the Fifth Patriarch, Hung Jen, speak of this excerpt
from the Diamond Sutra: "Let your intentions arise without any
attachment." The enlightened Hui Neng then made the following
remark, "What more can we ask of our self-nature? Our
self-nature itself is pure; our self-nature itself does not live nor
die; our self-nature itself is complete; our self-nature itself is
not stirred; our self-nature itself can give rise to all
phenomena." Bodhisattvas, having realized that our self-nature
is all encompassing and that it reaches "all ten directions and
all three time dimensions," rest their minds in the state of
non-attachment. Living without attachment is the true way to live in
accordance with truth. When we can live without attachment, we can
truly live in tune with the bodhisattva spirit of equanimity and
freeness.
The
bodhisattvas' way of living without attachment is a beautiful way of
living. Take the example of us monastics. Though we, as monastics,
have renounced our household life and do not have a traditional home
like you all do, we can call every temple our home. The fact that we
are not attached to any particular home allows us to call many
places home. When our mind is not attached to any particular notion,
it becomes possible for us to embrace everything. When we live
without attachment, we do not cling to the notion of life or the
notion of nirvana. In this mindset of non-attachment, worldly
problems of distress, sorrow, suffering, fear, and confusion no
longer matter to us. Through living without attachment, bodhisattvas
practice the Way. In the Universal Gate, the practice of
Avalokitesvara Bodhisattva is described as "traveling the
worlds" because Avalokitesvara Bodhisattva approaches the task
of helping all sentient beings cross the sea of suffering as
traveling the worlds. How free! How at ease!
Let
me give you an example of living without attachment. During the time
of the Buddha, there was a bhiksuni, who was bitten by a poisonous
snake while meditating in a cave. Though she knew she did not have
much time to live, she remained very calm and asked for Sariputra so
that she might leave instructions with him on what to do after she
passed away. When Sariputra approached her, he was a bit skeptical
and asked, "Bhiksuni, you look splendid. Is it possible you
were bitten by a venomous snake?"
The
bhiksuni replied, "Elder Sariputra, lately I have been
contemplating emptiness and as such I have been practicing living
without attachment. The snake might be able to hurt my body, but it
cannot sway my practice. I guess this is why my complexion has not
changed." With these words, the bhiksuni smiled and peacefully
entered nirvana. This is an example of what a life without fear,
without attachment, without aversion is like.
Some
of us do not know how to let go of fame and fortune. When our lives
revolve around fame and fortune, it becomes particularly painful
when fame and fortune elude us. Others of us do not know how to let
go of our emotions. When our relationships fail, we fall apart. If
we do not know how to let go, we bring a lot of headaches upon
ourselves. If we practice living without attachment, we will not be
affected by what we have or do not have; fame and obscurity will
have very little bearing on us. In this way, we can truly experience
the true joy of the Buddha's teachings.
Among
the many disciples of the Buddha, Subhuti was the foremost in the
wondrous practice of living without attachment. In the Diamond
Sutra, we read about the exchange of Subhuti and the Buddha
regarding the truth of living without attachment. Subhuti, reading
the Buddha's mind, stood up and asked the Buddha, "Lord Buddha!
We all know how much the Buddha loves us and how well the Buddha
guides us. Let me ask this question. For those of us who have
pledged our bodhicitta and want to practice the bodhisattva way, how
do we rest our mind? How do we subdue the distraction of our
wandering thoughts? Please give us some guidance."
The
Buddha replied, "This is how we can rest our bodhicitta so that
we will not become distracted by wandering thoughts. When we
practice generosity, we should give without abiding in any notion.
When we help sentient beings cross the sea of suffering, we should
ferry all beings without the notion of self. Rest our bodhicitta
this way; subdue our wandering mind this way."
Bodhisattvas
are truly in tune with prajna and emptiness. Manjusri Bodhisattva
and Vimalakirti can teach us a lot about the teachings of
non-duality. Avalokitesvara Bodhisattva can manifest in thirty-three
forms, depending on the need and situation. To live in this world,
yet not to be attached to this world; to have everything, yet be
able to joyously part with everything—this is the bodhisattvas'
practice of living without attachment.
IV.
Live the Way with liberation and attainment (as exemplified by the
Buddha's way of life in various sutras and vinaya texts)
Let
me just again emphasize that when we speak of transcendental living
in Buddhism, we are not talking about living outside of this world.
The Buddha was born into this world, practiced in this world, taught
us the Dharma, and lived the Way right here in this world. We all
can realize the Way. For those who have reached this stage of
spiritual development, how is their way of life? The best way we can
approach this question is to look at how the Buddha lived his life.
How did the Buddha handle his relationships? How did the Buddha deal
with worldly stress and suppression? How did the Buddha handle his
relationships with his friends, those who had helped him, his
disciples, and those who were hostile toward him? How did the Buddha
handle himself in the face of danger, false scandalous remarks,
life, and death? In summary, how did the Buddha live his life during
the good times and the hard times?
We
all know that the Buddha left home to seek the Way, but do we know
that his renunciation did not mean that he loved his country less?
To renounce the household life does not mean that we have to forsake
our country; we should still love our country. One time, King
Virudhaka led his army to invade Kapilavastu, the Buddha's hometown.
As the army of King Virudhaka was many times larger and stronger
than that of Kapilavastu's, there was very little hope for
Kapilavastu. Though the Buddha was a prince of Kapilavastu, he
strictly adhered to his life of renunciation and had never become
involved in its affairs, that was, until the impending invasion. As
the army of King Virudhaka approached the city, the Buddha planted
himself in the midst of the road that the King's army had to pass
through. Now, there was a custom among Indian armies that they would
postpone a fight if they happened to see a monastic on the day of
the fight. So, when the army saw the Buddha in the middle of the
road, they decided to halt and set up camp. The next day when the
army was about to continue with the advance, the Buddha was still in
the middle of the road. The same happened on the third day. King
Virudhaka was growing impatient and so he decided to approach the
Buddha. He went up to the Buddha and said, "Lord Buddha, why
are you always sitting here? You should not be sitting here under
the blazing sun. Why don't you rest in the shade of the big tree at
the side of the road?"
The
Buddha replied, "The shade of my family tree is much
better." What this means is that he treasures his country and
its people; he prefers to sit under the shade of the trees within
his country. Now that his country is under attack, how can he sit
and relax under the shade of other trees? When the fierce King
Virudhaka heard the Buddha's remark, he was very moved and ordered
his army to turn back. From this episode, we can see that the Buddha
had lots of feelings about his country and continued to care for his
country deeply even after he renounced the household life.
Before
the Buddha left the palace to find the Way, he was married to
Princess Yasodhara. After many years of cultivation, the Buddha
finally was enlightened to the Way. The Buddha then spent the next
few years in the southern part of India teaching the Dharma. It was
over ten years when he finally got the chance to visit his hometown.
When Princess Yasodhara heard that the Buddha was visiting, her
emotions were mixed. On the one hand, she was still angry with the
Buddha for leaving her; on the other hand, she was very happy for
the Buddha's visit. What was she going to do when they finally met
again? There were many things she would like to tell the Buddha, but
she really could not because the Buddha had already renounced his
household life. She wondered how the Buddha would treat her; her
mind was full of questions and anxiety. Now, how do you think the
Buddha would handle such a situation?
After
the Buddha paid his respect to the king, his father, the Buddha's
young son, Rahula, went up to the Buddha and told him that his
mother was waiting for him. When the Buddha and Princess Yasodhara
finally met, the princess was moved by the majestic look of the
Buddha. All of a sudden, she found herself kneeling down to pay the
Buddha respect. Slowly and gently, the Buddha said to the princess,
"Yasodhara, I must apologize to you for my leaving you, but I
am most true to myself and to all sentient beings. I want to thank
you because I have now finally realized my wish of many kalpas to
become the Buddha."
It
is not that the Enlightened One did not have any emotions; it is
just that the Buddha was no longer ruled by his emotions. From the
way the Buddha talked to Yasodhara, we can see that the Buddha was
indeed a very sensitive and reasonable man. The Buddha loved his
family, but he also loved all sentient beings. It was out of
compassion that the Buddha left his princess and son to seek the
Way. When King Suddhodana passed away, all the princes expressed
their desire to be pallbearers. The Buddha was no different and
insisted on also being a pallbearer. When everyone saw the Buddha in
the funeral procession, all were moved. Was the Buddha not a filial
son? Was the Buddha not grateful to his father for raising him? The
Buddha, the fully enlightened one, demanded nothing of us sentient
beings; he just loved us all. To us, the Buddha is always generous
and compassionate.
When
one of the Buddha's bhiksus fell ill, the Buddha personally took
care of the sick disciple—bathing him, bringing him water, and
tidying up his room. When one of the Buddha's older bhiksus failed
in his eyesight, the Buddha helped him thread a needle and mend his
clothes. The Buddha was full of affections and was most loyal, most
filial, most compassionate, and most kind. Some of you may say that
these gestures are everyday occurrences and not anything special,
but it was the manner in which the Buddha did these things that made
them special. There is a Chinese saying which describes how everyday
mundane things can also feel special; it goes like this:
"Though it may be the same moon that shines outside the window
every night, the flowering of plum blossoms is what makes a world of
difference."
Next,
we'll talk about how the Buddha handled stressful situations. One
day, the Buddha was in the country of King Supprabuddha, begging for
alms. King Supprabuddha was the father of Princess Yasodhara, the
wife of the Buddha. The king was not at all pleased to see the
Buddha and personally came out to stir up trouble with the Buddha.
He stopped the Buddha on the street and said, "You are the kind
of person who deserted your country, your wife and your child to
seek cultivation. How dare you to come to my country to beg for
alms! Why don't you go and make a living for yourself? You think you
can just beg for alms and enjoy the fruits of others' labor."
The
Buddha was not the least angry; he calmly said to the king,
"King, please do not be mistaken. Everyday, I cultivate the
field of blessings for all sentient beings. Patience is my plough,
and diligence is my hoe. I sow seeds of wisdom, so that all sentient
beings can have a beautiful garden of blessings and enjoy the fruits
of bodhi."
Among
the seven princes who renounced the household life to follow the
Buddha was a cousin of the Buddha by the name of Devadatta.
Devadatta grew impatient with the gradual process of cultivation and
became attracted to the immediate results of supernatural power. He
wanted to use supernatural power to trick others into believing that
he was superior to them and that they should become his disciples.
So, Devadatta went to the Buddha and asked the Buddha to teach him
supernatural power. When the Buddha refused his request, Devadatta
grew angry with the Buddha. He gathered a few vicious hoodlums to
assassinate the Buddha. When the Buddha's disciples got wind of the
plot, they all became very nervous and feared for the Buddha's
safety. With wooden sticks and iron poles in hand, they were ready
for a good fight with Devadatta and his people. The Buddha saw the
situation; he smiled and said, "The life of the Buddha is not
something that can be protected by brute force. Many times I have
told you that when we are faced with the fights of our lives, we
must be prepared with wisdom and patience. In this way, we will not
be intimidated by others. Wooden sticks and iron poles are not the
best kinds of weapons for the situation at hand. Please rest
assured, it is not my time to leave this world. Even if it is time
for me to enter nirvana, my Dharma-body will still be here with you.
Please go and cultivate; it is more important to stand guard on our
own minds."
There
are many more examples of how the Buddha handled the many unpleasant
situations of life that we all have to face at one time or another.
When Uruvilva Kasyapa first met the Buddha, he intended to do the
Buddha harm, but he ended up becoming a disciple of the Buddha.
Angulimalya was a vicious killer, but under the gentle guidance of
the Buddha, he also turned a new leaf and took refuge in the Buddha.
When the Sakya and Koliya clans were about to fight for water rights
during a time of drought, the Buddha hurried back home to be a
peacemaker and resolved the situation without any bloodshed. When
Vaisali was struck by an epidemic, the Buddha went there to
volunteer his help. When Cincamanavika falsely accused the Buddha of
sexual misconduct, her plan was foiled and everyone respected the
Buddha that much more. When the Buddha's disciple, Kaloayin, was
murdered, or when Maudgalyayana (known for his miraculous power) was
beaten to death by Nigranthas (a cult which practiced nakedness),
the Buddha was heart-broken. Though saddened, the Buddha also took
the opportunity to remind his disciples that they should not be
caught up in the web of worldliness and that even miraculous power
was not the ultimate solution for attaining the Way. He advised them
to be forever vigilant of observing the Way. On numerous occasions,
the Buddha reinforced that we should all use the teachings of the
Three Dharma Seals and the Four Noble Truths to guide us in our
journey of life. At the crossroads of life, we can always rely on
these teachings, like we do with a compass, to help us choose the
right path to our destination.
The
Buddha, who had attained the Way, continued to live in this world.
Like you and me, the Buddha lived through good times and bad. The
difference is that the enlightened Buddha was not at all perturbed
by the ups and downs of life. The Buddha lived his life in
transcendence and liberation.
I
can go into much more detail about the many wonderful examples the
Buddha has given us on how to live transcendentally, but
unfortunately the limited time that we have here only allows me to
scratch the surface. I hope that with the four aspects of
transcendental living that we discussed here today, I have given you
all an avenue to pursue such a goal. To live a transcendental life
does not mean that we have to renounce the household life and become
a monastic. You all can discover transcendence in the midst of
worldly living, and when you do, you will enjoy the peace and
happiness of transcendental living. I'd like to end this lecture by
offering you this closing thought:
To
hold on to the safety of a household life is easy, to renounce
is not!
To renounce is easy, to live in transcendence is not!
To live in transcendence is easy, but to truly understand the
ways of the world is not!
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