CHAPTER THREE THE ART OF LIVING / SELECTED PASSAGES Our goal in studying Buddhism is to open up our wisdom; to attain this goal, we cultivate purity of mind. In today's society, our greatest obstacles are TV, radio, newspapers and magazines – these all contain contents that can pollute our minds. I often persuade people not to read or listen to these things. When our hearts are free from these unneeded afflictions, we can live every day in peace and happiness; thus, allowing our minds to return to purity. With an undeluded mind, one will see matters of life clearer, more deeply and farther than others. This is because a settled and concentrated mind is a mind of wisdom. The key in cultivating the Buddha's teachings is having a settled and concentrated mind. In practicing the Pure Land method, purity of mind is a foremost importance.
The Infinite Life Sutra teaches us to cultivate purity, equality and enlightenment. Being mindful of the Buddha is cultivating the above, for Buddha Amitabha is purity, equality, and enlightenment. When we recite the Buddha's name, we are reminded of these qualities. In China, Buddhism can be divided into ten schools, Aside from the two Small Vehicle schools, which have already declined, the eight remaining schools belong to the Great Vehicle. Two schools (Zen and Shing) enter the Buddha's teachings through the method of “Enlightenment”. They seek the great enlightenment, to understand the heart/mind and uncover the self-nature. Usually, those of lesser capabilities to become enlightened on their own have much difficulty in reaching their goals through this method. Thus, to cultivate the Zen School requires a high level of wisdom, ability and a considerably pure mind. Without these, one would have to start learning from the basis of Buddha Shakyamuni's teachings. The study of these teachings is to help establish proper understanding and viewpoints; thus, the method of “Proper Views and Knowledge” is used here to enter the Buddha's teachings. There are four schools in this category (Tian Tai, Shian Shou, Fa Shiang and San Lwun) The practitioners of these schools study and follow the teachings of Buddha Shakyamuni to correct their erroneous views, thoughts, and actions. Most people are capable of learning this method, but it is a long journey, such as going to school. One must start from elementary school, then gradually advance grade by grade to junior high, high school, and college. In finishing one grade, one attains, the benefit of that single grade. The final two schools are the Pure Land and the Esoteric. These stress the importance of cultivating purity of mind; thus, their method of practicing the Buddha's teachings is through purity. People of all capabilities, regardless of whether they are intelligent or less able can practice the Pure Land School. All can practice and succeed in cultivating Pure Land method. On the other hand, the Esoteric School requires a high level of purity of mind, making it very difficult to reach attainment.
The difference between the cultivation of purity in the Pure Land School and the Esoteric School is that the Pure Land School teaches us to cultivate purity of mind away from pollution, while the Esoteric School teaches us to cultivate purity of mind in the midst of pollution. The latter involves a state of being immersed in pollution but not being contaminated; naturally, this state is too difficult for most people to attain.
True wisdom arises from purity of mind, thus, the wisdom spoken of in the Buddha's teachings is not attained from reading and studying books; the wisdom we attain from reading and studying is only worldly knowledge and not true wisdom. True wisdom is the function of our self-nature. Our self-nature is complete with infinite wisdom, virtues and abilities; qualities that are present in everyone's self-nature and we need to know how to bring them out. “Buddha” is Purity, Equality and Enlightenment. The Buddha's teachings can be summarized into ten simple phrases: True Sincerity towards others. Purity of mind within, Equality in everything we see. Proper Understanding of life and the universe, Compassion in helping others in a wise, unemotional and unconditional way, See through to the truth of impermanence, Let go of all wandering thoughts and attachments, Attain Freedom of mind and spirit, Accord With Conditions to go along with the situation, Be Mindful of Buddha Amitabha Following his teachings and vowing to be born into the Pure Land. The first five represent the Buddha's heart and the virtues of our self-nature. Presently we are unable to completely manifest these qualities due to our lack of cultivating the latter five. Diligent practice is needed to bring out these virtues of the Buddha-nature within us.
The ultimate goal in learning Buddhism is the great Perfection. In all walks of life, Buddhas and Bodhisattvas act as role models for all people to follow. Students of the Buddha can be good examples of all others. Families that follow the Buddha's teachings can behave in a way that is worthy of being the role model for all families. If one is still a student, then one's schoolwork, conduct and health become ane example for one's classmates. This is being a student of the Buddha. In going to work or running a business, one can be a role model for all businesspersons to follow. Thus, everything in the Buddhadharama can be number one. A family dwelling in perfect wisdom is the most content, fortunate and happy family in the world.
Buddhism is the education of wisdom; it encompasses all things and exceeds the boundaries between countries, races and religions. Since Buddhism is an education, followers of all religions are welcome and can learn and cultivate this education of true wisdom.
In the Visualization Sutra , the Three Conditions are the foundation of cultivation in Buddhism. Upon perfecting the Three Conditions, one will have complete wisdom, fortune and virtue.
The first condition consists of four practices based on the fundamental moral of humankind: 1) Being filial to our parents, 2) Respecting teachings and elders, 3) Being compassionate and not killing an living being and 4) Following the Ten Good Conducts. The second condition consists of three practices based on cultivating the self: 5) Taking Refuge in the Triple Jewels, 6) Abiding by precepts, rules and customs, 7) Conducting ourselves in a proper and dignified manner. The third condition consists of four practices, which follow the practices of Bodhisattvas: 8) Generating the Bodhi mind, 9) Deeply believing in the Law of Cause and Effect, 10) Reciting and upholding the Mahayana sutras and 11) Encouraging others on the path to Enlightenment. Altogether, these eleven practices, each having its profound and vast meaning, needs to be put into use in everyday life, for they are the foundation of the forty-nine years of teachings given by Buddha Shakyamuni.
Great Vehicle Buddhism in China can be represented by the great Bodhisattvas of the Four Famous Mountains. First is Earth Treasure Bodhisattva of Jiuhua Mountain representing filial piety and respect. Second is Guan Yin (Great Compassion) Bodhisattva of Putuo Mountain, representing compassion. Third is Manjushri Bodhisattva of Wutai Mountain, representing wisdom. Fourth is Universal Worthy Bodhisattva of Emei Mountain, representing true practice. These four great Bodhisattvas represent the core of cultivation. As beginners, we start learning from Earth Treasure, for the earth is the root of life of all living beings. Because the great earth nurtures all beings and is the treasury of all that is precious, the Buddha uses it to represent our “mind ground” or “mind earth”. Our true mind/original nature is complete with infinite wisdom, virtuous abilities and talents; we must know how to open this treasury in order to attain its benefits. Earth Treasure Bodhisattva teaches us to be filial to our parents and respectful to our teachers, for in these practices lies the key to opening the treasury of our self-nature.
The field of filial piety is vast. Our parents have shown us great kindness in bringing us up and in educating us, therefore, we should not only nurture their aging bodies, but we should also nurture their spiritual well-being and minds thus helping them to be happy; this is practicing filial piety.
Regarding the practice of filial piety, we should strive to do our best in living up to our parent's expectations. When they wish us to be good persons and the benefit society, we should do so; to act otherwise would be unfilial. For children going to school, it would be unfilial to do poorly in schoolwork, causing one's parents to be worried and disappointed. It would be unfilial if one's conduct was poor, of it one's health was poor, or if one was disrespectful to one's teachers or could not get long with others. After reaching adulthood and entering society, it would be unfilial to be rebellious towards one's boss or unable to cooperate with co-workers, causing one's parents to worry. From these, we realize how vast the field of cultivating filial piety really is, and that the entire Buddhadharma is actually just teaching the Way of Filial Piety. In Buddhism, the perfection of filial piety is only completed upon reaching Unsurpassed Enlightenment of Buddhahood.
Nowadays, humankind has been seriously polluted in heart, thoughts, views, spirit and body, thus leading to the appearance of many strange illnesses. The root cause of illness and disease is pollution; if one's body and mind are pure one will not fall ill or grow old. To not become ill or grow old is true happiness and good fortune. To attain this goal, we only need to learn and cultivate according to the Buddha's teachings. In our world today, where foods have been polluted by poisons, we should harbour compassion, for compassion is the antidote for all poisons. A truly compassionate heart can neutralize all poisons. The Buddha once said, “All dharmas arise from the mind.” Thus, a pure, equal and enlightened mind/heart naturally brings health to one's body.
