On Practicing Buddhist Morality

发布日期:2017-01-16   字体大小:   

 A Buddha is a being who is perfect not only in the attainment of enlightenment but in all kinds of religious practice. After having attained enlightenment, Sakyamuni kept, as ever before, to his mendicant life through thick and thin for forty-nine long years. Suppose he had chosen to abstain from the forty-nine years of mendicant life, his life would have remained merely an obscurity. In that case we wouldn’t be able to find Buddhism as it is today. What decidedly differs the Hinayana faith from the Mahayana faith consists in: the former’s willful oversight of practicing Buddhist morality in all aspects of everyday life versus the latter’s loyalty to strictly practicing Buddhist morality in all aspects of everyday life. The tradition of unfailing loyalty to strictly practicing Buddhist morality in all aspects of everyday life was established at the very beginning of the emergence of the Mahayana faith. By an unswerving adherence to the religious behavioral adage which says a practitioner needs to “steer clear of all the possibilities which are to lure him into an evil practice and to strive to do anything that is beneficial to others”, a practitioner of Mahayana would in due course be blessed with a reinforced psyche that would lay a solid ideological foundation on which to build his readiness for embarking upon his enlightenment when the opportune time for uplifting him to enlightenment arises. And given such a solid ideological foundation, his enlightenment—once he has acquired the enlightenment—would be an everlasting one. We have witnessed a number of practitioners of Chan who, though having possessed to some extent the capacity for sustaining Samadhi as a result of his long years of doing Chan meditation in a sitting posture, would as readily lapse into the nightmarish worldliness of the mundane life as soon as he ended a session of such meditation practice, as if he had not ever undergone any meditation practice at all. This has prompted me to offer to the public the following advice: For a novice practitioner of Chan, the most reliable course to take for practicing Chan lies in both compelling himself to apply the Chan tenets to handling even the most trite and trivial everyday matters and rigorously checking every day whether he has lapsed into handling his everyday affairs in a non-Chan manner. Such a course of action, as I have just recommended, not only is reliable for a practitioner to progress toward Chan steadily but can safely accelerate his progress without inducing some unexpected side effect. And such a course of action is now particularly apt for a Chan novice, given the present-day affluence and comfort of the modernized material life and given the incessantly fomented avarice sparkled by the unprecedented competition prevailing in society.From My Heart My Buddha