Living a materialistic lifestyle easily causes us to stray from the true mind and endlessly pursue sensual pleasures, fame, and wealth. In order to get what we want, we are often driven to perform many unwholesome actions. From the Buddhist perspective, it is because we have strayed from the path of true mind that we are misguided. The Confucians say, “The sheep is lost on the branching roads.” Our mind is like the sheep that cannot find its way among the many paths and crossings it faces. There is also a Chan saying, “An intersection has many diverging paths.” If we cannot master the mind, we will lose our bearings and go astray. The mind is the true path. When we realize the path of true mind, then it is none other than the bodhi way.
The Confucians say that the mind, “when manifest, encompasses the whole universe; when concealed, [it] lies hidden in the unperceivable.” The full manifestation of the mind encompasses the sky above and the earth below. Bring the mind to rest and it cannot be found or perceived; it surpasses all description yet is always in the here and now. In Buddhism, this point is more thoroughly explained as follows. The entire trichiliocosm (三千大千世界 san-qian-da-qian-shi-jie)1 is contained within this very mind. When we use this mind, it encompasses worlds as numerous as the grains of sand in the Ganges River. When we bring the mind to rest, it is as unperceivable as a microscopic speck of dust. This shows that the mind has both essence (體 ti) and function (用 yong); immeasurable virtues, wisdom, miraculous powers, and wondrous functions are all inherent within this very mind. The true essence of mind is no-thought (無念 wu-nian), no-abidance (無住 wu-zhu), and the unconditioned (無為 wu-wei). It is the state beyond all description, yet intrinsically replete with samadhi stillness and prajna wisdom. It is the state where samadhi and prajna are non-dual. To abide in this mind is to realize our true self.
Tao Yuanming (陶淵明; 365-427), a renowned ancient Chinese writer, also touched upon this truth. He said, “I pick chrysanthemums by the eastern fence, then leisurely gaze towards the mountains in the south. The mountain air is splendid during sunset, as birds flock to fly home together. There is a true meaning here; I want to express it, yet words have already left me.” Here, “words have already left me” means to realize this very mind and reach the state that transcends all description. Anything that can be said is only a form of language, a composite of words. For the truly enlightened, however, this does not prevent them from using language as an expedient means; anything they say and do are all expedient means pointing the way to the ultimate. But if we have not realized this very mind, whatever we say or do will not be in accord with this truth.
This very mind is none other than the Way. When we can abide in this very mind, our lives will have stability, and we can be certain that life is limitless, that living in this world is very meaningful and worthwhile. Therefore, Buddhist cultivation is for us to awaken to, realize, purify, and calm this mind. When the mind becomes completely settled, no matter what we do in society, we will not go astray. Every moment will be a great path, filled with brightness.
In addition, only with the right aspirations can we live a true and meaningful life. So, in addition to food, clothing, shelter, fame, profit, wealth, and sex, we should set the right goals and ideals for our lives to become meaningful and worthwhile.
There was a Chan master named Wude (無德禪師; 947-1024) during the Song dynasty. One day, three lay disciples visited him and asked, “We are always encountering many problems and worries in life. How can we be happy?” Master Wude replied, “Let me ask you. Why do you want to continue living in this world?” The first disciple said, “I don’t want to die, so I have to continue living. I believe that no one wants to die. Since no one likes to die, we then have to stay alive.” The second disciple said, “I have many children and grandchildren. I want to provide them with abundant food and clothing; the more the better. My purpose in life is to provide food, clothing, shelter, transportation, and all the necessary financial support for my sons and grandchildren to live comfortably. When I see them contented, it makes me want to continue living.” The third disciple said, “I have a duty to support my family. My parents, children, and grandchildren all depend on me. So I have to continue living.”
All three disciples’ answers seemed to make sense. Master Wude then said, “Money and wealth will eventually be used up, children will one day leave you, and death is inevitable. Is there anybody from the past or present who can escape any of these?” In reality, each one of us has similar problems and thoughts; they are the reason why we are not happy. So, although we may have children and grandchildren as well as abundant food and clothing, we still won’t be happy if our life ambitions are not fulfilled. In assuming the duty of supporting a family, we will surely encounter many difficulties as well as all kinds of obstacles. Where there is gain, there will be loss; therefore, we cannot be truly happy either.
After the three disciples heard what the master said, they went on to ask him how to be happy. Master Wude then asked them, “Think carefully. Apart from the things you mentioned, what else do you think can make you happy?” The first disciple said, “I am happy when I have money.” The second disciple stated, “Having a romantic relationship will make me the happiest.” The third disciple replied, “I wish to have fame. Being famous will make me the happiest.”
Master Wude then analyzed what they said: As taught by the Buddha, wealth is shared by the five entities: floods, fires, robbers and bandits, and unfilial children who can squander away family wealth in a matter of days. The fifth is corrupt officials who can confiscate all our property by fabricating baseless charges. So, our wealth is shared by these five entities. From the Buddhist perspective, we should use our wealth in charitable giving to cultivate all merits, and only then will we have true happiness. “Doing wholesome deeds brings the greatest joy.” If we have money but don’t know how to put it to good use, we will still not be happy and contented. If we keep the money at home, it can also be a disaster waiting to happen. If we can make good use of money by performing philanthropy that benefits people, we can then convert the exhaustible wealth into pure virtue. That will bring us the greatest happiness.
Second, regarding romantic relationships, where there is love, there is hate. Enmity may arise between husbands and wives over little things. For example, the news often reports of lovers turning against each other to become enemies, even killing each other in the name of love. By contrast, if we can broaden, enhance, and purify this love and transform it into compassion just as the Buddhadharma teaches, and further devote this compassion to society by doing all kinds of good deeds and performing many wholesome works, then this indeed will bring us true happiness.
Third, with respect to fame, if we cannot handle it well, it will also bring us many disasters. As the ancients remind us, when we have fame, we will misuse it and abuse our power, which eventually brings us troubles. When we lose our fame and power, those who were mistreated by us will retaliate. In other words, people who are in power tend to exploit it to oppress others. But when they are no longer in power, they might be looked down upon and even be insulted. That is why the ancients say, “Today, a guest of honor; tomorrow, a lowly prisoner.” However, we can make good use of our fame and position to serve all sentient beings with compassion. Just as stated in The Universal Gateway, Avalokiteshvara Bodhisattva made a vow to liberate all sentient beings. Although this vow brought the Bodhisattva fame, owing to the altruistic intention of her bodhisattva resolve (菩薩發心 pu-sa-fa-xin), Avalokiteshvara Bodhisattva not only accomplished great deeds but also benefited all sentient beings.
Because of Master Wude’s Dharma teaching, all three disciples realized that true happiness lies within. When we have a calm mind, live in the present moment, know ourselves, and are completely free and unobstructed of clinging, then we have true happiness. An ancient poem goes, “Spring flowers, autumn moon, summer breezes, winter snow; when there are no worries on our minds, that is the best time of our lives.” If our mind is not occupied with troubles, worries, or anxiety, then our mind will be always clear, lucid, and in command wherever we go. In Buddhism, this is “the bliss of bodhi enlightenment and the joy of nirvanic stillness.” It is also the true happiness that we should pursue in life.
Effortless Composure in the Changing World, p.310
1.In Buddhist cosmology, a small world has Mount Sumeru at the center and a ring of iron mountains encircling the small world. Between Mount Sumeru and the iron mountains are seven mountains (continents) and eight oceans interlacing each other. A thousand of these small worlds form a small chiliocosm; a thousand of these small chiliocosms form a medium chiliocosm; and a thousand of these medium chiliocosms form a great chiliocosm大千世界, or a trichiliocosm.