The Art Of Living Part II
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2024-12-20
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E-mail: bdea@buddhanet.net
Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.
Ven. Master Chin Kung
Part I and II
The Art of Living
The Art of Living
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Chapter One: The Education of Buddha Shakyamuni, Our Original
Teacher
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Chapter Two: The Four Kinds of Buddhism Today
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Chapter Three: The Art of Living / Selected Passages
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Chapter Four: Taking Refuge in the Triple Jewels
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The Buddha Jewel
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The Dharma Jewel
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The Sangha Jewel
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Chapter Five: How Homemakers Can Cultivate the Bodhisattva Way
in Everyday Life
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Chapter Six: Selected Passages from Living Buddhism
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Questions and Answers
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THE ART OF LIVING
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Chapter One:
The Education of Buddha Shakyamuni,
Our Ori
g
inal Teacher
“Education — The field of study
concerned with teaching and learning.”
— T
HE
A
MERICAN
H
ERITAGE
D
ICTIO
N
ARY
Buddhism is an education about our living environment and us. The
Buddha teaches us to recognize ourselves; our thoughts, speech, and
actions and the consequences they evoke. Most i
m
portantly, the
Buddha wants us to restore our original and co
m
plete wisdom. He
teaches that everyone possesses the ability to attain complete
understanding of life and the universe, and it is only because of
delusion that we are unable to realize it. We are blinded by
discrimination, wandering thoughts and attachments, and forget the
original pure mind of our self-nature. In this way, we have caused
ourselves much unneeded suffe
r
ing.
The Buddha also teaches us to view our environment clearly.
Environment refers to the people, matters, and objects we come across
everyday. When our hearts are free from discriminatory thoughts and
attachments, we will be able to view everything clearly and deal with
them appropriately. Thus, we can live in harmony with others and
succeed in all our endea
v
ors.
What did the Buddha mean when he taught us to cultivate? His intent
was mainly to rid us of our delusions and attachments. If we drew
together the Six Principles of practice taught by the Buddha, we would
only end up with the practice of giving. Gi
v
ing simply means to let
go. If we can let go of our greed, anger, ignorance, and arrogance,
THE ART OF LIVING
4
then we would always dwell in purity of mind. If we can let go of all
discriminations, worries and a
t
tachments, then we would attain peace,
spiritual liberation, health and longevity. If we can let go of our own
views and work t
o
gether for the benefit of others, then we can achieve
harmony with others, harmony in society, and ultimately, world peace.
From this, we can see that the main practice of the Buddha’
s teachings
is none other than giving.
When Buddha Shakyamuni was in the world, he not only used words
to teach, but made an example of himself for all living beings to
follow. He let go of all desires, worldly enjoyments, fame and wealth
to lead the life of a left-home person. He lived a life of simplicity,
purity of mind and body, and happiness. Ord
i
nary people might see
this as bitter and miserable, but this is only due to their lack of
understanding. One with wisdom would view things differently. The
wise would see the Buddha’
s life as one of true liberation, happiness
and fulfillment. The Buddha does not have useless thoughts,
discriminations, attachments, or wo
r
ries. How at ease he is! He
accords with all conditions and em
a
nates wisdom in every thought and
action to teach sentient beings in this world.
The Buddhas live lives of wisdom, while ordinary people live lives of
affliction. Buddha Shakyamuni’
s teachings show us how to change
afflicted lives into ones of great wisdom. From these teachers, we will
learn how to restore the ultimate and co
m
plete wisdom and abilities of
our self-nature; allowing us to attain true happiness and prosperity.
This, is the Buddha’
s Ed
u
cation.
Chapter Two:
The Four Kinds of Buddhism Today
In our world today, there are at least four different types of Buddhism.
The first is the authentic Buddhism, the education of understanding
the true reality of life and the universe originally taught by Buddha
Shakyamuni. Unfortunately, the authentic ed
u
cation is rare and
difficult to encounter nowadays. The remaining types of Buddhism
are more or less distortions of the original teac
h
ings.
THE ART OF LIVING
5
The second type is the religious Buddhism. Originally, Bu
d
dhism was
not a religion, but now it has become one. We can no longer deny that
there is a Buddhist religion because everywhere we look, especially in
Asia, it is displayed as a religion. Unlike the monasteries in the past,
which held eight-hour classes per day and provided another eight
hours for self-cultivation, today’
s Buddhist temples no longer uphold
such a perseverance of the Buddha’
s Teachings. Today we mainly see
people making o
f
ferings to the Buddha statues and praying for
blessings and fo
r
tune. In this way, Buddhism has been wrongly
changed into a r
e
ligion.
The third type of Buddhism is the philosophical study of the Buddha’
s
teachings. Many universities today offer courses on the study of
Buddhist Sutras, considering the teachings as a ph
i
losophy. The
content of the Buddha’
s education is actually a complete university of
knowledge and wisdom. Philosophy is only one of its courses. Just as
it is wrong to recognize a unive
r
sity as a single course, it is also
inappropriate to think of and limit the Buddha’
s education to only a
philosophy. The Buddha’
s education can help us resolve our
problems — from family diff
i
culties to the great issue of life and
death. The Buddha’
s teac
h
ings are profound and vast, and teach us
the truths of life and the universe. It should not be mistaken as only a
philos
o
phy.
The fourth type of Buddhism we see in our world today is the deviant
and externalist Buddhism. This is an extremely unfort
u
nate distortion,
which only came to be in the past thirty to forty years. Religious
Buddhism persuades people to be decent and philosophical Buddhism
pursues truth, neither cause much harm to society. However, if
Buddhism is changed into a deviant and externalist path, using the
weakness of human nature to cheat and harm living beings, disturbing
the peace and safety of society, then this conversion has gone too far.
The speech and actions of these deviant and external paths can be very
attractive and enti
c
ing. One should be very careful as not to be misled
by these d
e
viant ways or r
e
gretting it would be too late.
THE ART OF LIVING
6
These four types of Buddhism exist in our society today, we should
recognize them for what they are and think carefully as to which way
is most beneficial to us and the one we will ultimately fo
l
low.
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 soc
i
ety, 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 affli
c
tions, we can live each day in peace and
happiness; thus, a
l
lowing 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 pra
c
ticing the Pure Land
method, purity of mind is of foremost i
m
portance.
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 enligh
t
enment. When
we recite the Buddha’
s name, we are reminded of these qual
i
ties.
In China, Buddhism can be divided into ten schools. Aside from the
two Small Vehicle schools, which have already d
e
clined, the eight
remaining schools belong to the Great Vehicle. Two schools (Zen and
Shing) enter the Buddha’
s teachings through the method of
“Understanding / 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
co
n
siderably pure mind. Without these, one would have to start
THE ART OF LIVING
7
learning from the basis of Buddha Shakyamuni’
s teachings. The
study of these teachings is to help establish proper unde
r
standing 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 co
r
rect 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 cultiva
t
ing purity of
mind; thus, their method of practicing the Bu
d
dha’
s teachings is
through purity. People of all capabilities, regardless of whether they
are intelligent or less able can pra
c
tice the Pure Land School. All can
practice and succeed in cu
l
tivating Pure Land method. On the other
hand, the Esoteric School requires a high level of purity of mind,
making it very difficult to reach attai
n
ment.
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 poll
u
tion, 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; nat
u
rally, this state is too difficult for most
people to a
t
tain.
True wisdom arises from purity of mind, thus, the wisdom spoken of
in the Buddha’
s teachings is not attained from rea
d
ing 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.
THE ART OF LIVING
8
“Buddha” is Purity, Equality, and Enlightenment. The Bu
d
dha’
s
teachings can be summ
a
rized 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 and unconditional way,
See Through
to the truth of impe
r
manence,
Let Go
of all wandering thoughts and attac
h
ments,
Freedom
of mind and spirit
,
Accord With Conditions
to go along with the situation,
Be Mindful of Buddha Amitabha
,
wishing to reach the Pure
Land
and follow His Teac
h
ings.
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. Dil
i
gent 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 for
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 an
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 Buddha
d
harma
can be number one.
A family dwelling in perfect wisdom is the most content, fo
r
tunate
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
THE ART OF LIVING
9
Buddhism is an education, followers of all r
e
ligions are welcome and
can learn and cultivate this education of true wi
s
dom.
In the
Visualization Sutra
, the Three Conditions are the fou
n
dation 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 morals of huma
n
kind:
1.
The practice of filial piety
2.
The practice of respecting teachers and elders
3.
The practice of harboring compassion and not killing
4.
The practice of the Ten Good Co
n
ducts.
The second condition consists of three practices based on cultivating
the self:
1.
Taking Refuge in the Triple Je
w
els
2.
Understanding the spirit of the pr
e
cepts
3.
Being a law-abiding citizen of the world.
The third condition consists of four practices which follow the
practices of Bodh
i
sattvas:
1.
Giving rise to the Bodhi mind
2.
Deeply believing in the Law of Cause and E
f
fect
3.
Studying and upholding the teachings of the large vehicle
4.
Introducing the teachings to ot
h
ers.
Altogether, these eleven practices, each having its profound and vast
meaning, needs to be put to use in everyday life, for they are the
foundation of the forty-nine years of teachings given by Buddha
Shaky
a
muni.
Great Vehicle Buddhism in China can be represented by the great
Bodhisattvas of the Four Famous Mountains. First is Earth Treasury
Bodhisattva of Jiou-Hua Mountain, representing filial piety and
respect. Second is Guan Yin Bodhisattva of Pu-Tuo Mountain,
representing compassion. Third is Manjusri Bodhisattva of Wu-Tai
THE ART OF LIVING
10
Mountain, representing wisdom. Fourth is Universal Worthy
Bodhisattva of E-Mei Mountain, repr
e
senting true practice. These
four great Bodhisattvas represent the core of cultivation. As
beginners, we start learning from Earth Treasury, for the earth is the
root of life of all living b
e
ings. 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 a
t
tain its benefits.
Earth Treasury 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 fi
l
ial 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 to 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, or if
one’
s health was poor, or if one was disrespectful to one’
s teachers or
could not get along with others. After reaching adulthood and
entering society, it would be unfilial to be rebellious towards one’
s
boss or unable to c
o
operate with co-workers, causing one’
s parents to
worry. From these, we realize how vast the field of cultivating filial
p
i
ety 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 the Unsurpassed Enlightenment
of Buddh
a
hood.
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
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