Dharma Master Ji Qun (济群) Explains Profound
(Dharmic) Happiness
Translator’s Note: Mr Wang Ping of the ICBI Beijing Office recently met with the Ch’an monk Ji Qun (济群 – literally: ‘Ferry the Multitude Across the Stream’) who agreed for his talk on ‘Profound (Dharmic) Happiness’ to be translated into English and presented to the Western world (free of monetary charge) for the first time. His full title is ‘济群法师’ (Ji Qun Fa Shi), which translates as ‘Dharma Master Ji Qun’, although sometimes these kinds of titles can vary. Master Ji Qun was born in 1962, into a devout Buddhist family that lived in Fu-an County, Fujian province. He initially studied at the Zhi Ti (支提) temple situated in Ningde city, before moving to the ‘Xue Feng’ (雪峰) Temple situated in Minhou County, where he had a more indepth experience of the Buddhist monastic life. In 1979, his head was shaved by the Venerable Old Master Pu Yu (普雨) at the ‘Yong Quan (涌泉) Temple situated on Mount Gu (i.e. ‘鼓山’ – or ‘Gushan’). Of course, the ‘Yong Quan’ (or ‘Bubbling Spring’) Temple is where Master Xu Yun (1840-1959) was first ordained as a Ch’an monk in 1858/59. In 1981, Master Ji Qun received ‘full’ ordination at the Guang Ji (广济) Temple in Beijing – yet another temple historically associated with Master Xu Yun. Master Ji Qun is renowned as a great Buddhist educator in the modern age, but he also maintains a strong traditional Ch’an Buddhist practice, where he is the acknowledged 10th generation Dharma Descendent of the ‘Wei Yang’ (沩仰) Lineage of Ch’an Buddhism.
ACW 28.7.2017
ACW 28.7.2017
Synopsis:
‘Profound (Dharmic) happiness should not be confused with the passing phenomenon of superficial (worldly) happiness experienced in life, as profound (Dharmic) happiness originates within, and emerges from, the essence of life itself. As profound (Dharmic) happiness originates within, and emerges from deep within the essence of life, it is the duty of every Mahayana Dharma practitioner to penetrate this process (through meditation and other Bodhisattva practises), and master its function, so that profound (Dharmic) happiness is continuously generated (from the heart and mind) to benefit not just ourselves personally, but also benefit unconditionally the innumerable beings residing in the ten directions. This is exactly what the Mahayana Dharma practice aims to achieve.’
Master Ji Qun’s explanation to the audience.
Bodhisattva Online Shanghai News, on March 28th, 2015 at 2pm, covered Master Ji Qun’s Dharma Talk infront of a crowd of 300 people, as part of the lecture series entitled ‘The Spiritual Essence of the Mind, and the Generation of Happiness’. Many people think ‘wealth creates happiness’, but Master Ji Qun taught everyone present that the ‘mind is responsible for creating happiness’. As wealth and empty mind essence constitute two aspects of existence, and given that wealth does not necessarily create happiness, it logically follows that it is the mind that is the seat of all happiness.
During this lecture, Master Ji Qun explored and analysed this topic of common concern for many (modern) urban people, and he did this from the position of five different but related perspectives. Master Ji Qun defined these five perspectives as follows:
1) Profound (Dharmic) happiness within adversity.
2) Profound (Dharmic) happiness as the product of blessings.
3) Profound (Dharmic) happiness as the product of realised understanding.
4) Profound (Dharmic) happiness in relation to desire.
5) Profound (Dharmic) happiness in relation to the empty mind ground.
Through these five examples, Master Ji Qun explained to the gathered urban population what they needed to do to gain profound (Dharmic) happiness and be content in their lives.
1) Profound (Dharmic) Happiness when Learning to Cope with Adversity.
Master Ji Qun taught that life is a combination of ‘good’ and ‘bad’ experiences and circumstance, and that if the mind is ‘attached’ to these experiences, it will discriminate between ‘good’ and ‘bad’ and there will be no ending to the suffering it produces. An individual will be attached to what is thought to be ‘good’, and will reject what is thought to be ‘bad’ – but ‘good’ and ‘bad’ are relative concepts that vary in meaning and implication for different people. If the mind is attached to phenomena, then ‘shock’ will be experienced when circumstances change. If the mind is detached from phenomena, then the ‘first poisonous arrow’ of the physical experience of adversity can be avoided (this is quite literally the physical shock associated with sudden change). If the mind is firm in its detachment, and sees the world correctly, then the ‘second poisonous arrow’ of intense emotional disturbance is also avoided.
The Buddha stated that the world is comprised of ‘cause and effect’ (i.e. karma). This means the world unfolds with a cause creating an effect in an endless chain or cycle of unfolding conditionality. Humanity creates this conditionality (both individually and collectively), but if the human mind can remain detached and indifferent to external phenomena, then suffering generated by ‘attachment’ is reduced and eradicated. Furthermore, with the generation of insight, an understanding is developed which exactly knows which ‘cause’ gives rise to what ‘effect’, so that outcomes will not be surprising. This understanding allows individuals to make better decisions in their lives and thereby limit the danger of producing adverse karmic effects (experienced as ‘events’ in the world). Good behaviour should attract good results, and bad behaviour attract bad results, but the experience of karmic fruit is not always this simple, as bad things can happen to good people, and good things can happen to bad people – for a time at least.
Therefore, adversity can also be an opportunity for growth and progress for some people. On the one hand, the Dharma tells us that the world is impermanent, and that the functioning of the universe, (which includes the process of life and death), or the functioning of human relations, are constantly changing. ‘If people develop the wisdom to see through the surface phenomena of existence (and into the underlying, empty mind ground), they will be able to understand how all physical behaviour originates from deep within the mind. This being so, then change will not cause psychological shock or physical damage.’
On the other hand, good times may not be ‘good’ (or as good as individuals think), and adversity may not be as ‘bad’ an experience for all concerned. In reality, some people during good times go under due to superficial living, whilst others blossom and grow in adverse conditions, becoming strong and brave in the process. Of course, there should not be set interpretations to these events, but to make an illustrative point there is an old saying which states: ‘Happiness can arrive as a blessing, and adverse times can be transformed!’. With penetrative wisdom and insight, an individual can ‘see through’ the superficial phenomena that appear as bad fortune (into the underlying empty essence), just as the empty essence can be seen as the basis of apparent good times. Freeing the mind from attachment to good and bad phenomena is an important step in achieving a profound (Dharmic) happiness that is not dependent upon the superficial nature of unfolding phenomena.
2) Profound (Dharmic) Happiness as the Product of Blessings.
Profound (Dharmic) happiness should not be limited as a concept to just the (outer) material world, but should be understood to include the physical body and the mind. In fact, profound (Dharmic) happiness originates within the mind and body, and without this process it could not exist in the (outer) world. In relation to the body and mind, there is the teaching of ‘Five Blessings Descending through the Gate’ (五福临门 – Wu Fu Lin Men), which lead to profound (Dharmic) happiness, and which are defined in the following manner:
a) Longevity (长寿 – Chang Shou)
b) Wealth (富贵 – Fu Gui)
c) Good health and inner peace (康宁 – Kang Ning)
d) Good virtue (好德 – Hao De)
e) To die of natural causes (善终 – Shan Zhong)
Within these ‘Five Blessings’, propagating ‘good virtue’ is of the utmost importance. Why is this? Just as a pure mind generates virtuous behaviour in the physical realm, and pure behaviour in the physical realm establishes a pure mind, the principle of ‘good virtue’ is essential for psychological and physiological health, but its positive effect does not stop here. If good virtue is manifest in all aspects of life, then endless blessings ensue, both for the individual and the collective. This is the path of virtue (道德 – Dao De) that manifests and expands without end throughout the mind, body and society. Everyone and everything benefits from the self-cultivation of ‘good virtue’. The mind (and body) will continue to strengthen and a perfectly balanced and harmonious personality will develop. If your behaviour is impeccable, then you can achieve great things within society (without resistance), because the ordinary people will respect you.
Dying peacefully is a blessing because it means that an individual drops their body whilst abiding in a tranquil and serene state of mind. Modern China faces the two issues of the spiritual well-being of the elderly, and the care of the elderly during the dying process. Many ordinary people fear death and tend to ignore its eventually, and so when it is near, it always seems to be a surprise. In reality, if people are to leave their bodies with a calm state of mind, they need the correct spiritual instruction and guidance. In ancient times, when a monk possessed great virtue, he was able to drop his body whilst sat-upright in the meditation position. Such great masters treated life and death with an equal indifference, and did not harbour any fear. Like the Buddha before them, these masters came and went freely with a calm and clear mind.
Fields of blessings must be cultivated or specific blessings will not arise. This means that virtuous karmic seeds must be sown in word, deed and thought. Generally speaking, there are three main ways to generate correct virtue which are a) being thankful (感恩 – Gan En), b) being respectful (恭敬 – Gong Jing), and c) being compassionate (慈悲 – Ci Bei) – all of which arise within the mind, and are related in both origin and manifestation. If a sense of gratitude toward all beings is maintained in the mind – this is the generation of the field of kindness. If you respect and cherish the Triple Gem (of Buddha, Dharma and Sangha), then a great virtue is developed that cultivates the field of respect (敬田 – Jing Tian). If you respond with compassion to the suffering of others, then this is the cultivation of the field of pity (悲田 – Bei Tian).
Ordinary people are often far to self-consumed with petty concerns and worries and have no time for the consideration of others. As this is not a virtuous mind-set, blessings will not arise. By paying attention to others with a sense of compassion and empathy is the beginning of both virtue and blessings. When we encounter others, we should do so with a mind enthused with a sense of profound joy and understanding, so that everyone feels listened to and cared for. With a mind and heart full of sympathetic joy, the blessings will soon start to manifest!
3) How Profound (Dharmic) Happiness and Understanding are Inherently Linked.
The type of world we perceive, is premised entirely upon our level of understanding and insight. The key is realisation achieved through meditative self-cultivation. If you want to achieve profound (Dharmic) happiness, then you must possess a mind imbued with an enlightened wisdom and understanding. In this way, a positive psychological state can be generated and permanently sustained in the face of the external world. Even if circumstances are difficult, matters can be directed or resolved into a more satisfactory state of being, through the use of correct and precise analytical wisdom. This reflects the saying ‘compassion has no enemies, and wisdom is untroubled’. It seems humorous to observe that the greatest enemy of happiness is worry, and the greatest enemy of worry is wisdom!
Looking into the everyday mind, it is obvious that for many ordinary people it is ‘attachment’ to self, family and work that dominates its functionality. This attachment is extremely ‘heavy’ with negativity and generates continuous suffering through creating an eternally fictitious world. In this state of being, nothing is real and all is delusional. Regardless of the myriad and endless attachments causing suffering, the central delusion is that of believing in a permanent and separate ‘self’. This is the essence of all suffering, and the most difficult delusion to break (through meditation and virtuous behaviour) – but it must be completely and thoroughly uprooted if suffering is to be ‘uprooted’ and eradicated from the mind, body and environment. Through the correct Ch’an Dharmic practice of holding the hua tou ‘who am I’ (我是谁 – Wo Shi Shei) – the surface activity of the mind is ‘halted’ and the empty mind ground is glimpsed, understood and finally integrated into wisdom and understanding. This is how the light of wisdom is uncovered, and allowed to function freely in all directions. This is seeing through all the troubles in the mind which are nothing but the endless surface movements. When this is realised, delusional living is abandoned, and living in a state of profound (Dharmic) happiness is attained. This is the blessing of wisdom that leads to profound (Dharmic) happiness.
4) How Profound (Dharmic) Happiness and Desire are Related.
Ordinary desire for worldly things can produce a type of happiness, but only in a fleeting sense. Why? This is because ordinary desire exists in the world of deluded duality and attachment, and is always seeking this or that to obsess over. The happiness it produces is narrow and relative, as one person’s worldly happiness is not necessarily another person’s worldly happiness. If you like sleeping all day, for instance, then if you are not lying down for much of a 24-hour period, then you will be unhappy because your desire has not been fulfilled.
In reality, the empty mind ground is simplistic and is not dependent upon ordinary desire for its existence or maintenance. In the modern world, everyone wants to earn money and possess the next attractive object, but even if you owned everything on the four continents and within the five oceans, desire would not be satisfied. Furthermore, because the hectic pace within the modern world, people do not rest enough and their health eventually suffers. Resting is important because it gives the mind time to calm down and weaken the bonds of desire. If the mind calms and meditation is used to develop this state, then it can be said that in this instance, the desire for enlightenment is a positive attribute. In this narrow sense only, a properly detached and focused desire can be useful to achieve a state of profound (Dharmic) happiness. Practising the Dharma is nothing less than calming the mind and penetrating its ‘still’ essence.
As people fear death, they understandably fight for survival, but this requires the ‘desire’ to be, to have, to possess and to accumulate. As physical possessions can come and go, and given that people and feelings change, attachments to objects through desire guarantees a continuous experience of suffering. It is the cycle of samsara – or the endless chasing after sensory objects for personal gain. No amount of satisfying ordinary desire will bring happiness, so make the decision to give-up excessive desire in your lives here and now.
5) How Profound (Dharmic) Happiness and the Inner Mind are Related.
From the Buddhist perspective, it is the inner mind that is the field where ‘good’ and ‘bad’ experiences manifest. As the mind interfaces and interacts with the physical world, it is important for the mind to be kept spiritually healthy. To be spiritually healthy is an ancient way of explaining what is today referred to as possessing a ‘balanced’ psychology, but goes beyond the activity pf the surface mind to achieve it. Although the physical world unfolds as it does – following various pathways of cause and effects – the human mind can be gathered, focused, penetrated (through the hua tou method), and permanently altered so that the three taints of greed, hatred and delusion are ‘uprooted’ – never to return. If the empty mind ground is realised and integrated with (so that duality transcended), then even if the physical body is experiencing a painful experience in the outer world, the mind remains serenely ‘indifferent’, with the enlightened practitioner neither attached to the void (i.e. ‘inner mind’), or hindered by external phenomena (i.e. the passing material reality). Until duality is penetrated and transcended, the surface mind will oscillate between ‘good’ and ‘bad’ experiences, preferring one and rejecting the other, according to karmic conditioning. The inner mind is the essence of the Buddha. Although the Buddha possessed a body with wonderful markings, and was able to give rise to certain types of miraculous powers – none of this was ‘real’ in the ultimate sense. If this is true of the Buddha, how much more so is it true for the likes of you and me? As a monk, I am particularly worthless within modern society, and so I must try very hard to fully realise my only single function – which is to fully realise the empty mind ground and help others to achieve this also. Money and desire will not help any of us in this most important of great and noble tasks. As I have no interest in money, I rely completely upon the power of the Buddha’s great example which is beyond any expedient value. This is exactly what you need to do – even though as lay-people you have to work for a living - and are far more important to modern society than people like myself. The Mahayana path of Dharma demands that the empty mind ground be penetrated ‘here and now’ regardless of worldly status. This can be achieved by anyone – either lay or monastic – and outer appearances and circumstances are of no lasting significance. Look within your minds with clarity and strength and never be swayed by external phenomena!
©opyright: Adrian Chan-Wyles (ShiDaDao) 2017.
Original Chinese Language Article: http://www.pusa123.com/pusa/news/fo/201587132.shtml
佛学研究济群法师用佛法告诉您:幸福在哪里
发布者:慧法 来源:济群法师博客 时间:2015-03-31
导读:
“幸福不仅是一种现象,也代表生命的存在。这种存在来源于生命本质,它本身就是制造幸福的永动机,不仅源源不断地给自己制造幸福,也能给无量无边的众生带来幸福。这就是大乘佛法修行所要达成的目标。”济群法师最后总结道。
菩萨在线上海讯 3月28日下午2点,济群法师应某公司之邀,为300名听众作了题为“心灵创造幸福”的主题讲座。与人们通常认为的“财富创造幸福”不同,济群法师强调了“心灵创造幸福”。因为财富和精神是构成人类生活的两大部分,如果财富不能带来幸福,那么问题一定出在精神和心灵上。
讲座中,法师从“如何面对逆境、幸福需要福报、幸福与认识的关系、幸福与欲望的关系和幸福与内心的关系”五个层面,深入探讨和剖析了现代都市人群共同关注的话题——如何得到幸福。
一、如何面对逆境
济群法师谈到,生活由顺境和逆境构成,而逆境会打破人们原有的期盼、执著和设定。人只要不活在自己的一厢情愿里,就能避免被“第一支毒箭”(逆境本身)伤害。而认清真相,接纳现实,就能避免“第二支毒箭”的伤害,避免陷入由逆境引发的负面情绪。
佛法认为世界由“因缘因果”构成,所有现象的发生都有其前因后果。佛法讲随缘,了解因缘因果后,不论发生什么都可以接受,并在接受的基础上从自身开始改变因缘,这就是“因上努力,果上随缘”。
所以,逆境也是一次成长和进步的机会。一方面,佛法告诉我们世界是无常的,无论宇宙的成住坏空,还是人的生老病死,亦或人际关系的和谐与否,都在不断变化。“倘若人们有接纳的能力和智慧,任何事情都不会给我们造成太大的伤害。”
另一方面,顺境未必是好事,逆境也未必是坏事。在现实中,有的人在顺境中沉沦,生命因此肤浅;有的人在逆境中成长,变得坚强勇敢。正所谓“祸兮福所依,福兮祸所依”。具备智慧,便可以看透祸福,看透顺境和逆境的两面性。所以,有智慧地看待逆境,就可以避免被逆境伤害。这是人生幸福的重要保障。
二、幸福需要福报
济群法师谈到,幸福不只是取决于物质,更取决于身心,并从古人讲的“五福临门”来探讨幸福所需要的五大福报:长寿、富贵、康宁、好德和善终。
其中,长寿和富贵是幸福的外在条件,康宁(身体健康和内心安宁)才是根本因素。法师说:“从养身到养心非常重要,身心健康是人生的第一财富,而修身养性是人生最大的投资。”在如何获得内心安宁的问题上,济群法师指出,破坏人生幸福的“头号敌人” 是烦恼,而学佛就是解除生命的迷惑烦恼,使躁动的念头平息下来,从而身心自在。法师说:“人们称佛陀‘得大自在’,原因就是佛陀的生命中没有迷惑和烦恼。”
五福中的“好德”代表健康心理的发展,不仅关系到身心健康,还关系到福报能否持续增长。在实践道德的过程中,正向心理会持续强化,成就健全的人格。“有了道德准则,做事会更容易,因为它有助于人们得到社会的认可。”
善终指死得安详自在,也是一种福报。济群法师说,中国社会正面临两大问题:一是老年人的精神生活,二是临终关怀。人们不是回避死亡,就是在死亡面前措手不及,要想自在地离开,需要有信仰指导。法师说:“古代高僧大德可以坐脱立亡,做自己生死的主人。而佛陀的十大名号之一‘善逝’,也是因为可以走得自在。”
要想获得这些福报,必须播种福田。济群法师谈到,佛教的三种“福田”和感恩、恭敬、慈悲三种心理有关。带着感恩心面对每个人,可以培育恩田;带着恭敬心尊敬三宝和有德者,可以培育敬田;带着慈悲心帮助人们解除痛苦,可以培育悲田。
“一个人若太关注和在乎自己就不容易幸福,我们要学会去关注更多的人,用慈悲、开放的心,和同情同理心与人相处。”法师说:“遇到任何事都从别人的角度去思考,对他人的快乐生起随喜的心,对他人的痛苦生起同情的心。”这样,会给人生带来源源不断的福报。
三、幸福与认识有关
我们能看到什么样的世界,关键在于认识。若想获得幸福,必须有智慧的认识,这样面对问题才能不起烦恼。济群法师通过对积极心理学的分析,指出智慧认识可以帮助我们解除烦恼,所谓“慈悲没有敌人,智慧没有烦恼”。法师风趣地说:“幸福的头号杀手是烦恼,而烦恼的头号杀手是智慧。”
法师还分析了烦恼产生的重要因素:我执。因为我执,人们将家庭、事业、感情看得太重,从而产生过分的依赖和永恒的幻想。法师说:“人生最大的问题就是把自己丢掉,人生最大的误解则是错误地认识自己。”佛法修行就是要我们真正了解“我是谁”,开启内在的智慧明灯。“当明白一切都是因缘的假相时,人们就能在积极追求的同时坐看云起,不然会活得很累。”
四、幸福与欲望有关
在幸福与欲望的关系上,济群法师也做了深度剖析。法师谈到,幸福和欲望满足与否有关,但欲望带来的幸福是一种假相,并不可靠,因为那只是一种满足感,不是本质的幸福。法师举例说:“人们都觉得睡觉是幸福,可如果让你24小时都躺着,你就不幸福了。”
“内心单纯、欲望较少的人就容易幸福。”法师说,“现代人不幸福的原因就是内心不清净而且欲望太大。如果是四大洋、五大洲那样大的欲河,再多的金钱也是不能填满的。”法师还谈到,在充满竞争、攀比的社会环境中,人们活得很累。“因为心在不断抓取,所以人们总要忙着,根本休息不下来。”法师说,“考量一个人是否幸福,就要看他有没有休息的能力。佛法就是让我们学会管理内心,让心安静下来。”
欲望之所以给人带来的痛苦,在于依赖增多,使生存和幸福的成本大大增加。一旦依赖发生变化,就会引发焦虑、恐惧和不安。所以,正确对待欲望是获得幸福的关键,所谓“知足常乐”。
五、幸福与内心有关
心是痛苦和快乐的根本,想要幸福,就要建设健康心灵。法师说,人既有“佛性”也有“魔性”,需要认识到,哪些是正向积极的心理,哪些是负面消极的心理。修行就是要我们解除贪嗔痴等负面心理,开发内在的大智慧和大慈悲。最终,成就佛陀那样的人格和功德。
“幸福不仅是一种现象,也代表生命的存在。这种存在来源于生命本质,它本身就是制造幸福的永动机,不仅源源不断地给自己制造幸福,也能给无量无边的众生带来幸福。这就是大乘佛法修行所要达成的目标。”济群法师最后总结道。