Lecture 4: the source of joy
BUDDHISM IN OUR DAILY LIFE
China Academic Lectures
Sponsored by
China Institute in America, N.Y. USA
By Dr. C. T. Shen
LECTURE 4: THE SOURCE OF JOY
Let me make it clear, first of all, that the joy I refer to here is not the kind of temporary joy that can be the cause or source of later suffering. For example, one does have a sensation of joy and being carefree when one i drunk, but the actions one might commit while intoxicated could be so foolish that one might feel deep regret afterward, or they could cause such irreparable consequences that the suffering created thereby would be much greater and longer lasting than the temporary joy that accompanied the drinking. That kind of joy, if you still wish to call it joy, is classified in Buddhism as suffering--it is not joy, because it is the beginning of suffering.
The joy I refer to here can be better defined as the opposite of suffering, or the cessation of suffering: for example, the kind of feeling one enjoys when one can fall asleep quickly and soundly, without drugs, after suffering insomnia for many years, or when one is able to rest after a number of hectic days in a political campaign or a demanding day in the business world. One might find oneself enjoying that relaxation in a mountain-lake region. As one gazes at the high, snowcapped mountains and the huge pine trees, the world and its worries seem a thousand miles away; one feels so very small yet at the same time so great that one feels alone in the universe.
In Buddhism, there are several ways to classify human suffering. The most common is a listing of eight categories of suffering as follows:
1. Suffering because of birth
Although no one remembers the Pain experienced upon leaving the mother's womb, the very fact that a newborn baby cries rather than smiles indicates that there is no bliss at birth.
2. Suffering because of age
Although aging is a slow process that takes place over a number of years, the sometimes sudden realization of the reduction of youthful strengths and ability is a painful experience for most people past the age of sixty. Evidence of this feeling could be found on a visit to a home for the aged, or simply in speaking to any older person on the subject.
3. Suffering because of sickness
Very few people can claim immunity to sickness or injury. I do not have to elaborate on the painful experience of being sick. This kind of suffering is particularly prevalent among people who live in places where nutrition and medical care are inadequate.
4. Suffering because of death
The majority of human beings suffer painfully because of their awareness of the inevitability of death. Such suffering is particularly severe for those who have a strong ego, great power, or great wealth, as it is very difficult for them to contemplate giving up these things.
5. Suffering because of separation from loved ones
Death is considered by most to constitute permanent separation. One who has had the experience of losing a loved one knows how painful that experience can be, and the suffering it brings can hardly be remedied. Heartbreak, worry, the expectation of bad news--all these kinds of suffering are expressed through grief and tears by those whose loved-one have been kidnapped, or imprisoned in concentration camps; who have faced the danger of death, been sent to war, or been forced into an indefinite period of separation because of political circumstances.
6. Suffering because of an undesirable confrontation with another person or thing
Some examples of this kind of suffering might be an unexpected meeting between two people who hate each other; a beautiful girl being chased by a man she does not like; suddenly coming face to face with a robber or maniac; turning a corner and finding a rabid dog or other animal on the attack--all these encounters can be sources of great suffering.
7. Suffering caused by denial of one's desires
A child will cry when-he or she wants a piece of candy and the mother says "no." Other examples are failure to win the heart of the one you love or failure in business. One can also suffer a great deal if one needs money desperately and is unable to get it.
8. Suffering because of the burning characteristics of the human body and mind
In Buddhism, this refers to the five aggregates which form the human body. These five aggregates are form, sensation, perception, conditioned function, and consciousness. Examples of the burning characteristics of these five aggregates, or, as I put it in simple terms, body and mind are anger, anxiety, excessive sexual desire, hatred, jealousy--all these can be sources of suffering.
Since the joy I refer to is defined as the cessation of suffering, it becomes clear, after the description of the eight categories of suffering, that the root of suffering is, again, our concept of body and mind. If we do not have body and mind, there is no birth and therefore no suffering because of birth. Without body and mind, aging, sickness, death, and the other four kinds of suffering have no base from which to operate. Therefore, the root of all human suffering is the human's concept of and attachment to a body and mind. As in the case of the concept of birth and death and the concept of karma, the complete cessation of suffering can only be achieved by the realization of Original Nature, which means the realization that the body and mind, which appear to our sensory organs to exist, are changing from moment to moment, are impermanent and unreal, as if one saw oneself in a dream, or were an actor playing a part - all is therefore defined as emptiness, or sunyata.
Therefore, the realization of Original Nature means complete cessation of suffering, means ultimate joy. The conclusion of this theoretical analysis, which I have earlier referred to as Path 3, is that our own Original Nature is the source of true joy. May I repeat that: Our own Original Nature is the source of joy.
Now, this sounds great, but it is just like saying the clear autumn sky is the source of cheer at a time when the sky is heavier overcast and it is raining, if not storming. Buddhism is not just philosophical study. One who knows everything in theory about swimming but has never practiced in water will still face the possibility of drowning if he or she falls into deep water. So, Buddhism places emphasis on practice. To realize Original Nature one must practice according to those methods that I have called Path 1 and Path 2.
Path 1 is designed for the person who is able to divorce himself or herself entirely from worldly affairs and to practice vigorously the concentration of the mind on one point. This method is analogous to launching a rocket from crowded Times Square in New York City on a stormy day with thick clouds. Now just imagine how difficult it would be to fire a rocket under such conditions. Many rockets, even when launched successfully, probably fall back to earth without ever having reached the upper level of clouds. Only the ones that have enough strength to ascend non-stop can penetrate the heavy cloud cover. The instruments in those rockets that do make it will suddenly detect bright sunshine and the endless deep blue sky in all directions. At that time, what the instruments detect is vast space, quietness, clearness, and emptiness. Crowded and noisy Times Square in New York City, and even the whole earth, become so small by comparison that they lose their significance entirely.
A similar breakthrough in the human mind, according to Buddhism, is called enlightenment. At the moment of enlightenment, Original Nature reveals vastness, limitlessness, and incomprehensible nature beyond description. All the habits, desires, discriminations, and attachments of human beings become insignificant. The concepts of birth and death, karma, and suffering are therefore inapplicable. One who achieves this status is called an "enlightened one." Buddha Sakyamuni - was a human being born about 2,500 years ago in the land known today as Nepal who achieved enlightenment at the age of 35. He set an excellent example for all human beings.
As I said before, Path 1 is designed for one who is able to divorce himself or herself entirely from worldly affairs and to practice vigorously just like Buddha, who gave up the king's throne that awaited him and went to the mountains to take up many kinds of difficult ascetic practices. This is like attempting to dig out the root of a big tree without first cutting down the branches. It should be considered as the highest standard set by Buddha that a human being can possibly achieve. Path 1, however, is not for everyone. Buddha therefore taught many other methods to enable human beings to realize Original Nature. I consider that these methods belong to Path 2.
All the methods in Path 2 can be described as aiming at one principle, that is, "harmony with Original Nature." Here we should note that the concept of self is still in existence. It is "I" who am in harmony with Original Nature. In other words, at the stage of cultivation which I have called Path 2, "I" and Original Nature are, mentally, still two separate entities. All the methods therefore lead to a goal of identifying "I" with Original Nature and, finally, "I am Original Nature and Original Nature is I." There is only Original Nature. And Original Nature is a term chosen for the convenience of people at the mundane level.
With this Principle, "harmony with Original Nature," clear in our minds, every action and every thought in our daily life could offer us abundant opportunities to practice harmony with Original Nature. At the mundane level, Original Nature can be more clearly specified as nonduality, nondiscrimination, and no self; or even more condensed, as no attachment. Therefore, in our daily life, those actions and thoughts which can be qualified as nonduality, nondiscrimination, and no self--or non attachment--are those in harmony with Original Nature. On the other hand, actions and thoughts that possess duality, discrimination, and concept of self, and are attached in one way or another, are not in harmony with Original Nature.
Now I wish to give you a few examples of how to practice in harmony with Original Nature; They have been useful in my personal practice. But, since each person has different karma, you may find another method more effective.
1. Fifteen minutes of meditation on vast space every day
You may look at the open sky on a clear day. Concentrate your effort to see as far out as you can. If a bird, an airplane, a wisp of cloud, or any kind of object comes into view, ignore it and don't let it distract you. If your eyes become tired, close them, but your mind should continuously "look" at the vast sky without wavering. The key to this practice can be found in the following verse taken from The One Hundred Thousand Songs of Milarepa, by Professor Garma C.C. Chang:
"Like the sky devote of edge or center, Meditate on vastness and infinity."
That is the teaching Milarepa gave to his woman disciple, Sahle- Aiu. It clearly emphasizes nonduality, nondiscrimination, and no self.
2. Fifteen minutes of meditation on energy every day
First, think of the outer skin of your entire body. The skin is matter and is therefore a form of energy. Then, think of your flesh. Flesh is also matter and therefore also a form of energy. The bones are also a form of energy The lungs, heart, stomach -- every part, from the outside to the inside and then from the inside to the outside, is a form of energy.
When you first begin this practice, repeat this process several times. You will reach the conclusion that everything in your body, and your body as a whole, is energy and nothing else.
Then, whatever you are sitting on is matter and thus energy. The air is energy. The warmth of the air is energy. Light is energy. People and animals are energy. The room, the house, the village, the city, the earth, then, the moon, the sun -- everything in the boundless space you can think of they are all energy. All are characterized by non duality and nondiscrimination.
Whenever your mind wavers and cannot keep expanding your vision of energy, then retreat to the point where your vision of energy is clear.
Since energy is a good analogy for Original Nature, this practice can be very effective. It is simple yet in harmony with Original Nature.
I presume that you all know how to sit for meditation, so I shall not describe it here. My booklet, "What We Can Learn From Buddhism," gives a brief yet complete description of how to sit. You might like to use it as a reference.
3. Practicing the perfection of giving (dana paramita)
Giving means to help or benefit others. Twenty-five years ago, when I first came to this country, I had the distinct impression that the people of this great nation have, in general, a warm generosity and willingness to help other people. I must admit, however, that that good impression has been gradually fading in recent years. I sincerely hope that this trend will be reversed. It is entirely up to each of you. Don't forget that the social environment is the effect of our common karma. According to Buddhism, there are three kinds of giving:
- (A) To help or benefit others by giving them the things they need. Food, clothing, shelter, vehicles, money, and many other items of a material nature are included in this category.
- (B) To help or benefit others by giving them right knowledge and correct view. In Buddhism the reference is especially to Dharma, i.e., the Buddha's teachings because according to Buddhism, Dharma is the most important knowledge that can help people to rid themselves of suffering. Broadly speaking, the teaching of proper knowledge and skill to people to enable them to be productive members of society is also giving under this category.
- (C) To help or benefit others by protecting them from various kinds of danger or alleviating their fears. This is called the giving of fearlessness. People who contribute to keeping a place, say, Central Park in New York City, secure and peaceful day and night for the citizens are, indeed, giving in this category. To save people from a ship in distress or from places hit by earthquakes, hurricanes, tidal waves, or other disasters, are good examples of this kind of giving. A good doctor or nurse who comforts a patient who has great fear is doing meritorious giving.
All of the above is giving, but it may not be the perfection of giving. You may remember that when we talked about karma, I said at one point that one who does good deeds with selfish motive receives limited merit, while one who does the same good deeds with no specific purpose or desire receive infinitely greater merit. Let me now describe the perfection of giving, which is one of the six Paramitas or perfections, taught by Buddha.
Perfection of giving means giving without duality, without discrimination, and without concept of self. Or, to put it another way, perfection of giving is giving without any idea as to who is the recipient, what is being given, or who the donor is. Therefore, giving conditionally, or with string attached, is a kind of giving but it is not the perfection of giving.
Giving with an expectation of reward is giving, but not the perfection of giving.
Giving with discrimination regarding the recipients, such as, 'I only donate to the church but not to the school,' is giving, but not the perfection of giving.
Giving for selfish reasons is giving; but it is not the perfection of giving.
The perfection of giving demands a mind of equality, non duality, nondiscrimination, and no self. Such giving is therefore in harmony with Original Nature.
For those who have not achieved the ability to be in harmony with Original Nature, intensive prayer to a more tangible supramundane authority, such as the gods of different religions, the Holy Mother Mary, Jesus Christ, and in Buddhism, Buddha Amitabha and Bodhisattva Khan Yin the two most popular names, all serve effective purposes when one is seriously ill, in danger, desperate, approaching death, and so forth. Such prayer, particularly for those who have had faith in one or more of the foregoing in their lives, could quickly bring back their concentration. The unwavering tranquility of one's mind is itself a process in harmony with Original Nature--the source of joy.
I thank you for your patience in listening so intently during these four sessions. You have probably noted that the key expression in these lectures has been Original Nature. It may be helpful to offer you, as my conclusion, the following quotation from Chapter 9 of The Holy teaching of Vimalakirti, by Dr. Robert A.F. Thurman, entitled, "The Dharma-Door of Nonduality":
Then, the Licchavi Vimalakirti asked those bodhisattvas, "Good Sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!"
Thereupon, thirty-one bodhisattvas expressed their views of nonduality. I quote three expressions as examples:
The bodhisattva Srigandha declared, "I' and 'mine' are two. If there is no presumption of a self, there will be no possessiveness. Thus the absence of presumption is the entrance into nonduality."
The bodhisattva Tisya declared, "'Good' and 'evil' are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into non duality."
The bodhisattva Suddhadhimukti declared, "To say, 'This is happiness,' and 'That is misery' is dualism. One who is free of all calculations, through the extreme purity of gnosis--his mind is aloof, like empty space; and thus he enters into nonduality."
Near the end we read:
When the bodhisattvas had given their explanations, they all addressed the crown prince Manjushri: "Manjushri, what is the bodhisattva's entrance into nonduality?"
Manjushri replied, "Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing--that is the entrance into nonduality."
Then the crown prince Manjushri said to the Licchavi Vimalakirti, "We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of nonduality! "
Thereupon, the Licchavi Vimalakirti kept his silence, saying nothing at all.
The crown prince Manjushri applauded the Licchavi Vimalakirti: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas."
Dear friends, why have I used so many words?
(the following lines were added after the lecture was delivered on November 22, 1976)
(At this point, Dr. Shen suddenly raised his voice.)
NOW, ANSWER MY QUESTION, QUICK! QUICK !
(The audience kept silent.)
Excellent! Excellent! We have so many vimalakirtis here.
(The audience then burst into laughter.)
Now you have experienced it. The very moment that you burst into laughter was the moment that you were in harmony with Original Nature. Perhaps you would all like to go home now and practice your harmony with Original Nature.
I thank you very much.
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This lecture converted from printed to digital format and included in the MOUNT KAILAS BBS TEACHING Library with permission from Dr. C. T. Shen
Copyright and all rights reserved by Dr. C. T. Shen
