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.

A Simple and Pristine Lifestyle, Part III

This is the third translation installment 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 can be viewed here and here.

B) A simple and pristine inter-personal ethos

Unless we lead the life of a recluse, we will always interact with people and handle inter-personal matters. I believe we all wish for as simple a human relationship as possible but contrary to our expectations, we usually struggle to live and work in a complicated environment, finding ourselves ill at ease and things going against our will.

On reflection, are we truly behaving simply to begin with? Probably not. We too are guilty of complicating matters, bringing chagrin upon people around us. Often I rationalize that a person that has no malevolent streak in him would likely not hurt others purposely. Maybe our actions at hurting are just manifestations of habits, without ill-intent. Here by habits I mean a natural response that follows from our thoughts, our feelings, our preferences and personal likes and dislikes, without inhibition. Our typical response is often predicated on our reasoning, that we are properly motivated; however, it often spawns discomfiture and worry in others.

How do we foster a simple attitude toward others? I feel that firstly, we must not change ourselves on account of others' mood swings. Secondly, we must abide by our principles of engaging others, regardless of whether the response from others is friendly or otherwise. We need to uphold these principles at all times.

In this regard, we need to come up with some methodology of addressing inter-personal matters. As the saying goes, each of us looks different, so is our mind thinking differently. Some people are rational, some aren’t; some people choose their words, some don’t; some people are affable, some are downright arrogant. Regardless of whom we meet, the best approach is to attempt to understand the truth, and then to adopt that which is meritorious and discard that which is unwholesome. Discarding here implies letting go of our dissatisfaction and sense of outrage, but not giving up on others. Then we have to ask ourselves whether we would like to continue to network and cultivate positive relations with others. If the answer is affirmative, then we need to nurture compassion and forbearance, and continue establishing good contacts with others. Once we are able to understand the likely changes of inter-personal relation to some extent and prepare ourselves accordingly, we will become steady and forthright. Similarly, when we are sure of our principles of engaging others, we will be focused, marching forward with an even keel, and not lose our purpose in life due to complications in inter-personal matters.

Stay tuned for the fourth and last installment of the translation on a simple and pristine Buddhist practice, followed by conclusions.

A Simple and Pristine Lifestyle, Part II

Continued from where I left off, this second translation installment starts with the first simple lifestyle as enunciated by Venerable Hung I in his article, A Simple Life Is A Beautiful One, that appeared in the May 2007 (#153) issue of Dharma Garden.

A) A simple and pristine habit of living
Craving for material possessions and emotional longing form the basics of life for ordinary folks. These pursuits motivate us to work hard, to follow our careers and to bolster our financial wellbeing. When managed well, these earthly preoccupations, while not completely devoid of desires, are not likely to result in dire aggravations. On the other hand, when poorly managed, we could be severely scarred by the fire of delusion, consuming every iota of merits that we have amassed. Therefore, the teachings of Buddha always stress on less desires and more contentment. One who has overcome desire and cultivated contentment is one who holds the key to a happy life that is free from suffering.

The Dharma admonishes us to eliminate desires, which denote the so-called impure desires driven by the five senses of sight, sound, smell, taste, and touch that manifest in the craving for wealth, sex, fame, gluttony, and sloth. Instead, we should cultivate and nurture the pure/wholesome desires [a better term that is less tainted by the first reference to impurity could perhaps be intentions, in my humble opinion, in this context. The ten wholesome intentions are couched in the negative as in no killing, no stealing, no improper sex, no deceiving talk, no derogatory remarks, no gossip, no flattery, no greed, no anger, and no delusion]. These teachings are embodied in one of the Eight-Fold Path: Right Effort/Diligence [the following translated bulleted texts are taken verbatim from David Brazier’s The Feeling Buddha (Fromm International, NY, 1998, pg. 159)]:

1) to prevent unwholesome states of mind from arising;
2) to eradicate those that have arisen;
3) to bring about wholesome states not yet arisen;
4) to sustain wholesome states already arisen.

Once we are able to distinguish those desires that we need to curb and those that we need to augment, we have to put into practice the wholesale termination of these affliction-inducing cravings.

How to achieve a state of less desire and contentment? We have to do more than the superficially obvious such as staying away from such indulgences. Instead, we have to actually give up greed and practice detachment. For example, eating/drinking by itself is intrinsically a neutral activity with no memory function. If we ingest with moderation, the food nourishes our body. However, if we overdo it with abandon, then the food is going to hurt our body, leading to illness.

[From hereon I’m skipping the citation of an excerpt from the Buddhist explanatory text written by Venerable Master Yin Shun.] Suffice to paraphrase here that the teachings of Buddha focus on taming the mind so as not to succumb to the temptations borne out of our habits conditioned by the environment, and not on renouncing totally everything that living in this world entails. We are endowed with the five senses upon birth. Interacting with the environment through these sensory organs is inevitable. And to live is to engage in nourishing activities that keep our body going. Therefore, eradicating desires is not tantamount to rejecting these means of sustenance. It’s purifying our mind commensurate with both bodily and societal needs so that our mind is not dictated by the changing environment.

I will stop here for now and will begin the second element of a simple lifestyle in the next installment. Stay tuned.

A Simple and Pristine Lifestyle, Part I

The Dharma Garden is a bi-monthly Buddhist periodical in Chinese published by Texas Buddhist Association, Inc. that we receive regularly. Each issue contains a featured theme that is explored by several authors from the Buddhist perspective, but shaped by individual experiences. The chosen theme in the May 2007 issue (No. 153) is A Simple Life Is A Beautiful One (my own translation of the theme).

Out of five articles under the featured theme, I have elected to make an English translation of the article written by Venerable Hung I, a resident monk at Jade Buddha Temple of Houston, Texas.

I wish to emphasize here that this is entirely my own interpretation of Venerable’s published work with the sole purpose of sharing his experiences of practicing Buddhism with like-minded people, and therefore, any perceived error in doing so is entirely my own. It goes without saying that I will value such feedback so that I would not repeat the same in the future. Also, because of the length of the article and also because I hesitate to summarize for fear of losing the continuity of the flow of thought, the translation will appear in installments. Here then is the first installment. But first, the scanned page of the featured theme in Chinese and the English translation.

A Simple Life is a Beautiful One

We yearn for things to eat and wear when we are destitute in condition;

But what would these yearnings become after those needs have been met beyond satisfaction?

It’s not a crime to be wealthy and all;

The only yardstick is how much we are attached to it all.

A Simple and Pristine Lifestyle
by Venerable Hung I

We are brought into this world not knowing how long we will live. But as long as we breathe, we continue to labor in order to live. Regardless of whether one is rich and mighty, or poor and decrepit, each of us has ambitions and targets, hoping to live happily, meaningfully, during our brief sojourn on this earth. Some even go further as to seek ascension into the blissful realm after departure, or in Buddhist parlance, liberation from life’s sufferings.

Upon closer examination and apart from the above commonality in broad terms, we find that our hopes differ greatly, presumably as a consequence of the disparities in our karmic stores, the divergence in our individual thoughts, and the mismatch in our blessings. We follow different life styles, with different emphases conditioned by varying value systems to the extent that conflicts are spawned from the inevitable clashes of personal convictions. This is especially apparent in the domain of ideologies and beliefs.

But regardless of the way of life that we choose to embrace, the goal is basically the same: to live happily, peacefully, nobly, and with dignity. Nobody wishes for poverty, for worry, for solitude, for helplessness, and for a bleak future, not knowing where the future lies. Therefore, if somebody says he [this is deemed to include the female gender as well from hereon] has the whole world in view and plans to befriend all the heroes from every nook and corner, and aspires to engage in some earth-shattering ventures, we need to understand that he is driven by his own worldview, and that those are his raison d’etre.

On the other hand, there are those who find a socially active life stressful, consumed as it were like a proverbial dog chasing after its own tail. They view climbing the social ladder as unnecessary, and competition in a rat race as unworthy, and prefer the serenity of solitude. It’s really a matter of to each his own, each individual just has to find his own niche within the social milieu.

After years of going through life’s tribulations that are rife with every complexity imaginable, I have gradually gravitated, in dealing with all matters, from the initially comprehensive management focus to the present attitude of facing up to the demands of reality: less meddling, and cautious management.

Less meddling is a response born out of the perception that many things are useless to trifle with, a sunken investment in efforts to do so. Cautious management then recognizes that many efforts in resolving inter-personal issues is an exercise in futility at best, more so if we are driven by our own biases and preferences. Oftentimes it is the lack of enabling factors, the dearth of conducive conditions that prove wanting. Therefore instead of daily direct engagement for quick fixes, it seems prudent to motivate for incremental changes, and to cultivate the right condition over the long-term.

From the twin pronged approach of less meddling and cautions management, I find that persevering in uplifting our moral fibre and promoting an even-keeled temperament can do wonder too. Otherwise, merely saving on efforts without facing up to the real tasks at hand would be deficient in fostering our compassion and boosting our wisdom. In this connection, how to choose between saving and investing, or to optimize the combination thereof, remains one of life’s major targets.

I term these targets as a simple and pristine lifestyle, and from this notion I will venture some personal views for all to share. In my thinking, simple connotes the antithesis of complexity while pristine conjures up a state of purity, shorn of all evils. What then, is exactly a simple and pristine lifestyle?

In the next installment, I will translate each of the three spheres of human activity that the author has in mind for application, they being simple and pristine living habits, simple and pristine inter-personal ethos, and simple and pristine Buddhist practice, one at a time.