A Simple and Pristine Lifestyle, Part IV (the Concluding Part)

This is the concluding installment of my English translation of the Chinese article entitled A Simple Life Is A Beautiful One by Venerable Hung I that appeared in the May 2007 (#153) issue of Dharma Garden. Parts I and II, and III can be viewed here , here and here.

C) A simple and pristine Buddhist practice

Not too long ago, while stopping over at HongKong for about a week, several Buddhist practitioners echoed the same sentiment to me: not to simply consume vitamin and other health supplements because of the health hazards these products pose to our body. When I asked for the source of the information, they pointed to the recent launch of a health education campaign by the Government of HongKong as well as the promotion from many doctors who advocate a balanced and natural dietary intake as opposed to relying on chemically composed vitamins.

The above phenomenon bears some similarity to the way we practice Buddhism. The Buddha had unequivocally taught us to inspect ourselves, to purify ourselves in our daily routine in order to liberate us based on self enlightenment and self awakening. But we deem that such a simple but honest way of practice borders on monotony, and that the same old same old Dharma seems dry and uneventful. Therefore, it appears better to continuously seek guidance from different accomplished Buddhist teachers, and to learn some extraordinary methods for instant gratification. This is popular among the many large religions under the guise of modernist evolution, gaining traction among the adherents. Actually, the public’s longing for faith-based guidance is understandable and deserves support; however, regrettably, any wrongful path that emphasizes rare and strange pursuits would not only be unproductive, but even harmful to us.

How to ensure a simple and pristine Buddhist practice? In my opinion, firstly, have a basic understanding of the principles of dependent origination and causality so that we could minimize, even eliminate, a topsy turvy lifestyle rife with wanton thoughts and daydreaming. Secondly, select an appropriate method of practice, and follow it with perseverance, thereby cultivating good habits that lead to a peaceful and still mind.

Every Buddhist practitioner who aspires toward self enlightenment and the enlightenment of others ought to have a proper understanding of the Dharma embodied in the concept of dependent origination. As the verses go, having begets having, arising begets arising; nothing begets nothing, extinguishing begets extinguishing. These verses spell out the real phenomenon of the vicissitude of life and the liberation from life’s suffering. If we understand that the rise and fall of our life is dictated by the changes resulting from our karmic store of mind, body, and thought, which is beyond our control, nor does it follow immutably from the influence of some past events, then we would be in a better position to face reality, taking cognizance of the here and now, and to ponder what to do and what we can do. Although we cannot alter what has happened, but we definitely can renew the present. Similarly, we cannot project what’s going to happen in the future, but we can as sure manage the present. Therefore, starting from dependent origination, we can relate to the triple-generation continuity as per the dictates of causality. At the same time, we would realize that practice is for the here and now. As long as we have the right view, we do not need extrasensory perception to know that Dharma is everywhere. Naturally our mind would be peaceful and blissful.

The essence of Dharma is the same among all schools. However, there is a distinction between the convenient and the rigorous to cater for different mindsets and aptitudes. As for practice, Buddhism too presents many ways to facilitate learning. Even though on the surface chanting Buddha’s name may differ from meditation, in actuality all the ways invariably found their core learning in precept, mindfulness, and wisdom., and advocate relaxation, focus, clarity and awakening, and Dharma bliss as the means. Therefore, the contents are not complicated on the learning path of Dharma; instead, they exhibit unity and continuity. And the complex conflicts that may ensue more likely result from our misunderstanding and attachment.

Conclusion

I feel that during our brief sojourn here, everyone has to use his/her life and time in the best way possible, including all the causes and effects that surround us. The way to be frugal and to eliminate wastage is to lead a simple and pristine life, through maintaining a simple, harmonious, and serene mind to guide and frame our outlook. Additionally, that simple and pristine philosophy to life would serve as a beacon, illuminating a path for us to march peacefully, and assuredly forward.

A truly simple and pristine life has no place for opposing stands but quality-invariant compassion and forbearance. Once these two conditions are met, not only would our lives be fulfilling, but our relations with those around us would be less stressful and filled with immeasurable bliss.

So it took me about five weeks to complete the translation of what to me is a practical and meaningful guide to leading a simple life that benefits both ourselves and others. Thanks to Venerabl Hung I for penning such thoughtful and simple to follow handbook-style guides. May Buddha bless you always. Amituofo.