Worldly Living,

Transcendental Practice

Buddhism in Every Step B7

(英文版)

Venerable Master Hsing Yun

 © 1999, 2009, 2018 by
Fo Guang Shan
International Translation Center

All Rights Reserved

Written by
Venerable Master Hsing Yun

Translated by
Amy Lam

Edited by
Fo Guang Shan
International Translation Center

Printed in Taiwan
 Table of Contents

Worldly Living

I. The Material Side of Worldly Living 2

II. The Emotional Side of Worldly Living 3

III. The Communal Side of Worldly Living 5

IV. The Sensory Side of Worldly Living 6

Transcendental Practice

I. Observe the Way through Living Simply

(as exemplified by the arhats’ way of
life in the Agama Sutras) 9

II. Awaken to the Way through Transcending

Worldly Phenomena
(as exemplified by the Chan masters’
ways of life in the Chan records) 15
III. Practice the Way through Living
without Attachment
(as exemplified by the bodhisattvas’
way of life in the
Perfection of Wisdom Sutra) 21

IV. Live the Way with Liberation and

Attainment
(as exemplified by the Buddha’s
way of life in various sutras
and vinaya texts) 28

 Worldly Living,
Transcendental Practice

We all have our own vision of what an ideal

world is like, but the question on hand is how do
we go about constructing our ideal world. How
do we turn an ideal into reality? Before we can
discuss how to get from “here” to “there,” we
should first understand what “here” is. Before
we discuss how we can all lead our lives tran-
scendentally, we should have an understanding
of worldly living.
What is worldly living? It is our daily activi-
ties in our homes, in the workplace, or anywhere
in the community. This includes every aspect
of our lives, from basic activities such as dress-
ing, eating, resting, or commuting, to our every
thought and stirring of the mind. There are four
main characteristics of worldly living:

1
Worldly Living

I. The Material Side of Worldly Living

Our day to day life is very much governed by

our material wants and needs such as the four
basic activities of dressing, eating, resting, and
commuting. With these four as a starting point,
we will soon see that material things are inte-
gral parts of each of these activities. Without
the benefit of material things, how can we move
about, have shelter, or find a place to rest. Our
existence, indeed, is very much dependent on all
kinds of material things. Because of this depen-
dency or need, we become slaves to our material
desires. We work hard the whole day so that we
may have a tasty meal. Sometimes, we are even
willing to compromise our integrity just to climb
up one more rung on the social ladder; other
times, our hunger for fame drives us to become
obsessed with our work or career.
In our daily life, materialism takes on many
forms. Some people are very focused on food
and care little about what they wear. Other peo-
ple pride themselves on how well they dress,
while some others put their priorities in having
a comfortable house. Then, of course, there are

2
many others who are preoccupied with all of the
above. In one way or another, our life revolves
around material things, and we simply cannot
live apart from material things. This material
side of worldly living is a stumbling block on
the path of happiness.
If we build our happiness on material things,
we are treading on very shaky ground. True,
material things can satisfy our desires, but such
satisfaction is short-lived and full of pitfalls.
Before long, the whole cycle of wanting, striv-
ing, and momentary rejoicing starts all over
again. Happiness that is built on material things
is like a trap of quicksand; it grips us tightly and
will not let go of us. Thus, if we are to look for
happiness in material things, we are destined for
disappointment.

II. The Emotional Side of Worldly

Living

After we achieve a certain standard of living, we

often focus on our emotional needs. We have
emotional ties with our parents, our friends, our
lovers, our children, or even our pets. Thus, we
say human beings are emotional beings, and in
Buddhism, human beings are often referred to

3
as “sentient beings.” But, when we do not know
how to moderate our emotions, our emotions can
run amuck and may even drive us to do some-
thing that we may regret later. If we just open
the newspaper, we would notice that the cause of
many suicides, acts of vengeance, and assaults
is emotional in nature. Some of these crimes are
driven by love; others are driven by hatred. Love
and hatred are closely linked and are major parts
of our emotions.
Buddhism does not reject emotions but
it warns us that emotions can bring us many
problems and headaches. We must use wisdom
to moderate our emotions and transform our
self-centered emotions into compassion for all.
Compassion is a critical ingredient in the recipe
for happiness.
Some people say that the emotion of love is
the flower of life. A flower is indeed beautiful,
but how long does it last? Love is blissful, yet
it can be possessive in nature. Love is pure, yet
some kinds of love are unhealthy. While we trea-
sure the moments of love, how do we feel when
we lose the person we love? Some people say
that love is the moisture that holds the landscape
of life together, without which life becomes a
parched desert. What if we do not know how to

4
moderate our feelings; an excess of feelings can
bring about a flood of bitterness. A once loving
couple may file for a divorce; a once doting fa-
ther may want to disown his child. Regardless of
how loving a relationship is, the impermanence
of life can bring it to an abrupt end. What are
we to do in such a situation? It is difficult to find
everlasting happiness within the emotions of
worldly living.

III. The Communal Side of Worldly

Living

No man is an island. There is a Chinese saying

which is similar in meaning: “At home, we lean
on our parents; away, we depend on our friends.”
Our interconnectedness is not just limited to the
families we have or the friends we know. We
also depend on the many farmers and merchants
who provide us with all kinds of goods and ser-
vices. Our existence in this world is very much
dependent on one another. It is simply not viable
to live completely apart from a community.
How do we depend on one another? The
clothes we wear have to be sewn by seamstress-
es in garment factories. The food we eat has to
be grown by farmers in the field. The buses we

5
use for transportation have to be driven by bus
drivers. The roads we travel have to be paved by
construction workers. The bricks and mortar that
make up a house have to be laid by craftsmen.
The national parks that we visit have to be devel-
oped and maintained by many forestry workers.
I can go on and on with such examples; the point
I want to make is that we need others to live.
With this said, you may think that the source of
happiness lies within the community. This is not
entirely correct, for our interdependency is often
built upon a symbiotic relationship of trade and
business. When we all strive to have a bigger
piece of the pie, tension and conflicts often arise.
When we want to gain at the expense of others,
gamesmanship becomes a part of our relation-
ship. Thus, if we are to look for happiness within
the community, our search may be for naught.

IV. The Sensory Side of Worldly

Living

The pursuit of worldly happiness pretty much

hinges upon the satisfaction of our six sense
objects (sight, sound, smell, taste, touch, and
dharma). It is said in the Great Perfection of
Wisdom Treatise that the major difference

6
between a worldly life and one of transcen-
dence lies in the manner in which one pursues
happiness. Worldly happiness is derived from
the external environment. Our eyes like to look
at beautiful things; our ears like to listen to de-
lightful sounds. Our noses find fragrant smells
pleasing; our taste buds savor the joys of culi-
nary delights. Our bodies prefer comfort, and
our minds are often looking for ways to benefit
ourselves. When we pursue happiness exter-
nally, our life is focused on the physical body
and senses. In this mindset, we tend to look at
the world from the perspective of self as we
continually try to jockey for an advantageous
position. When we are faced with hardships or
struck with illness, or when things do not go our
way, then we are beside ourselves and become
miserable. Thus, if we want to pursue transcen-
dental joy, we simply cannot look for it outside
of ourselves. A true cultivator does not need to
feast his or her senses on the beauty and com-
fort of the external world. A true cultivator finds
joy within the richness of his or her own heart
and the wisdom of his or her own mind. When
we do not look outward to experience happi-
ness, we have indeed found the limitless joy of
the Dharma.

7
 There are many sides of worldly living, yet
these worldly ways of life cannot give us ulti-
mate joy. Only when we live our lives in tran-
scendence can we find ultimate joy and peace.
What does transcendental living mean? First of
all, it is important to note that the Buddhist prac-
tice on transcendental living does not mean that
we have to live apart from others. There is no
need for us to move to “other worlds,” and it
is not a life that we can only experience after
death. When we speak of transcendental living,
it does not mean that we should turn our heads
away from the suffering of the world and be only
concerned with our liberation from the wheel of
rebirth. The transcendental living that we refer
to in Buddhism is right here in the midst of our
everyday living. What we need to do is to fully
integrate the Buddhist teachings into our daily
lives. With compassion and wisdom, we should
concern ourselves with the liberation of all sen-
tient beings. When we can all live in a tran-
scendental way, the world will be a much better
place and all nations will be more prosperous.
Everywhere we go, we will see truth and peace.
What is transcendental living? There are
four aspects of transcendental living. What bet-
ter way to learn about transcendental living than

8
to look at how past masters and enlightened
individuals had lived their lives? Though they
lived in a different place and at a different time,
we can glean from their examples what is appro-
priate for each of our own individual situations.

Transcendental Practice

I. Observe the Way through Living

Simply (as exemplified by the
arhats’ way of life in the Agama
Sutras)

In the early days of Buddhism, how did monas-

tics observe the Way1 and live their lives? As
the daily lives of these monastics were not of
material things, emotional ties, or sensory plea-
sures, they led lives of few material things and
cool emotional ties. Their pursuit was a life of
cultivation and the severance of attachment to
privileges and pleasures. The world within their
heart was pure and their spiritual life was for-
ever lasting.
In more concrete terms, their personal be-
longings were limited to three garments and one
bowl. They only ate one meal a day, and they of-
ten slept under trees, along river banks, or even
1. The teachings of the Buddha; the truth; the right path.
9
by burial grounds. Then there was the method of
“discipline cultivation,” which involved an enor-
mous amount of solitude. The goal of discipline
cultivation was to become unperturbed by the
trials of life through discipline or even ascetic
practices. They were not after present enjoyment
and thus worldly temptation did not have a hold
on them. They often shunned crowded and noisy
places and were most keen on attaining the eter-
nal peace of nirvana. Unfortunately, some peo-
ple today just want to copy the lifestyle of these
arhats in appearance, but not in practice. They
want to remove themselves from communities
yet long to live in worldly comfort. This later
lifestyle is not what we mean by cultivation.
The elder Mahakasyapa was one of the
foremost disciples of the Buddha. He was most
diligent in his practice of discipline cultivation.
Through a life of frugality, he wanted to puri-
fy his body and mind, to free himself from the
shackles of worldly worries, and to attain the ulti-
mate Buddha wisdom. One day, the Buddha hap-
pened to notice Mahakasyapa was well advanced
in years and advised him, “You really need not
live such an ascetic life. You can return to the
Jetavana Monastery and be the head monastic.
There, you can lead the assembly in practice.

10
This way, you can still achieve your goal of pu-
rifying your mind of worldly cares and desires.”
Mahakasyapa replied to the Buddha, “Lord
Buddha, I really cannot do as you have suggest-
ed. I am here to practice discipline cultivation,
and I want to set an example for generations of
Buddhists. I want them to know that ascetic prac-
tices can help us sharpen our will, strengthen our
faith, and boost our spirit. We need to find our
hearts and minds and be masters of them. This
way, we will be in the company of all Buddhas.”
The approach of discipline cultivation is no dif-
ferent from one of the teachings of Mencius (an
ancient Chinese philosopher): “Before the heav-
ens above bestow a great responsibility upon a
person, the heavens will first test the person’s
mind and spirit, task the person’s tendons and
bones, starve the person’s body and skin, deny
the person everything, and throw confusion into
all the person does.”
Among the Buddha’s disciples was Prince
Bhadrika, a cousin of the Buddha who renounced
his household life to become a bhiksu. One day,
the prince was out in the woods meditating with
Aniruddha and Kumbhira. During his medita-
tion, he suddenly called out, “Oh! How wonder-
ful! This is too wonderful!”

11
 Aniruddha asked him, “What are you ex-
claiming about? What is so wonderful?”
The prince replied, “Aniruddha, let me tell
you. When I was still a prince, I lived in a heavily
guarded, fortress-like palace, but I still worried
about the threat of assassination. What I ate was
the best kind of food and delicacies, and what
I wore was fine silken clothing. I lived a life of
luxury, but somehow the food did not taste right,
and the clothes did not look proper. Now that
I am a bhiksu, there is no guard to protect me.
Though I am always meditating by myself in the
woods, I do not fear others will assassinate me.
Although my food and clothing are very simple,
I feel very contented. Now, I sit and sleep freely;
I feel most comfortable. I can only feel an inde-
scribable joy within myself!”
From this, we can see that though the lives
of these Dharma practitioners were simple, they
were not lacking in happiness. Worldly living
measures happiness by how much one owns;
transcendental living builds happiness on the
freeness of not possessing. Possession is like
a piece of baggage; it can be burdensome. Not
possessing is boundless and limitless. Though
these enlightened individuals did not possess
much, they had the whole world to enjoy.

12
 The material life of the sangha was limited
to the basics. When the Buddha’s aunt offered
the Buddha two garments that she herself had
made, the Buddha only took one and asked her
to offer the other one to a bhiksu. The life of
the sangha emphasized self-reliance and mutual
support. When older bhiksus could not see well,
the Buddha helped them thread needles and
mend clothes. When some of them fell ill, the
Buddha prepared medicine for them and helped
them bathe. The life of the sangha was demand-
ing and called for self-motivation. The Buddha
often encouraged his disciples to travel as much
as thirty miles to receive an offering. The sang-
ha sometimes traveled many miles to teach the
Dharma. From our standpoint, such a life may
seem harsh, but these enlightened individu-
als were not the least bothered by the meager
conditions they lived in. Regardless how trying
the circumstance, it was a means to observe the
Way. The arhats did not make the distinction of
possessing and not possessing, far and near, or
hardships and comfort. They looked at each of
these qualities with equanimity.
Look at the lifestyle of monastics today. When
I spoke yesterday, I wore this robe that I am wear-
ing today. Tomorrow is no different; I will still wear

13
this same robe. I only have this robe so there is not
much to think about. In the morning when I wake
up, I simply put on this robe. I like it just the way it
is. Now, it is different with lay people. Everyday,
you have to think about what you should wear for
the day. If you want to wear red, you may even
have to think about which shade of red looks good
on you. All those decisions! Tomorrow, when you
come to attend the lecture, you may want to wear a
color other than red. Which color? Green, maybe.
This is a lot more complicated than what monas-
tics have to deal with.
Let me give you another example. In the kin-
dergarten school that we have opened, we just
hired a few young ladies to be school teachers.
Their salary was three thousand dollars a month.
In the school, there are also a few monastics
working as teachers. As monastics, they are
only paid a hundred dollars a month. Strangely
enough, I once heard a salaried teacher asking a
loan from a monastic. What is enough? Is three
thousand dollars enough? Is a hundred dollars
enough? To make a lot of money does not nec-
essarily mean happiness; to make a miniscule
amount is not necessarily bad either.
To enlightened individuals who have re-
nounced their attachments, all the happenings in

14
the world seem like fleeting smoke or floating
clouds, leaving not a trace in their minds. They
remain unperturbed by worldly phenomena and
are not slaves to desires. They look at relation-
ships coolly, and everyday they live their lives
simply, peacefully, freely, and harmoniously.
To live transcendentally does not mean we
have to live apart from people. When we live
and function in our homes and society, we can
practice transcendental living by remembering
four things. First, we cannot let wealth and fame
dictate what we do. Second, our love for others
should not be possessive and demanding in na-
ture. Third, we should not become attached to
power and position. Fourth, we should not focus
on self versus others, or what we like versus
what we dislike. If we can live in this world in
accordance with these four points, then we will
taste the joys of a transcendental life.

II. Awaken to the Way through

Transcending Worldly Phenomena
(as exemplified by the Chan masters’
ways of life in the Chan records)

The Chan School of Buddhism is a prominent

branch of Chinese Buddhism, and it has given us

15
many eminent Chan masters. We can read about
the worry-free lives of enlightened Chan mas-
ters in Chan records. Some were known to travel
with bare essentials—just with sandals on their
feet and a chipped bowl in hand, or with a straw
hat and staff. We can also read about how Chan
masters worked in all kinds of capacities. Some
did menial labor like chopping wood and fetch-
ing water. Others herded cattle or pushed carts.
Then there were some who preferred to sit qui-
etly and cultivate in a meditation hall. As they
were no longer attached to the comforts of the
material world and had extricated themselves
from the emotional ties of social relationships,
their lives were at peace with their surroundings.
Whatever they did before, they were still doing
it after enlightenment, except that they were now
doing it with transcendence. From the ways they
lived and the kinds of work they did, we can see
the lives of these enlightened masters were free,
idyllic, and tranquil.
Chan Master Huineng, the Sixth Patriarch of
the Chan School, pounded rice for years at the
monastery of Chan Master Hongren, the Fifth
Patriarch. Chan Master Tianyi Yihuai was a wa-
terman at a monastery in Cuifeng. Chan Master
Qingzhu was in charge of cooking vegetables at

16
a monastery in Youshan. Similarly, Chan Master
Xuefeng cooked for hundreds at a monastery
in Dongshan. Hanshan and Shide, two emi-
nent masters, served meals at the monastery in
Tiantai. While the rest of us may consider cook-
ing vegetables and pounding rice lowly jobs,
these enlightened Chan masters looked at all
jobs as dignified and important. Dr. Sun Yat-Sen,
father of modern China, once said, “Be great do-
ers, not great ministers.” As it turned out, such
a motto was nothing new to the Chan masters
of the past, who had long been practicing such
noble ideals. In fact, while no one would want
to follow in the footsteps of tyrannical emperors
such as Jie, Zhou, You, and Li, Chan masters of
limited means and modest living have become
popular role models.
In Chinese Buddhism, there is a wonderful
story that puts the carefree lives of Chan mas-
ters in stark contrast with the often-tangled life
of politics. During the Tang dynasty, there was
a Chan master by the name of Daolin. He was
often referred to as Chan Master Niaoke (which
means bird nest) because of his choice of accom-
modation. Instead of living in a house, he made
his home in a tall pine tree overlooking a cliff
at the top of the hills of Qinwang. For twenty

17
years, he lived like this. One day, Magistrate Bai
Juyi came to pay him a visit. Curiously, he asked
the Chan master, “Why do you pick such a dan-
gerous place to live?”
“It is no danger at all to live up here in the
tree. It is the magistrate who is living danger-
ously,” replied the Chan master from up above.
The magistrate answered, “Your humble
official guards the rivers and mountains of our
country. What danger is there?”
With this, the Chan master responded, “Your
situation is an explosive mix of fire and fuel, in
which the true nature cannot be released. Is this
not dangerous?”
I encountered a modern day Niaoke when I
was traveling in India in 1963. By the site where
the Buddha entered parinirvana, there was a
huge tree. On top of the tree lived a Chinese
monk by the name of Shanxiou. When the gov-
ernment found out that a monk was living in the
tree, they ordered him to leave the tree. At this
point, Shanxiou, who had lived in the tree for
over a decade, would not budge. The govern-
ment felt that the living conditions atop the tree
were too precarious and harsh. When Shanxiou
refused, the government had no choice but to fell
the thousand-year old tree. Shanxiou, of course,

18
felt differently. He said, “It is very safe to live
atop the tree. It is also very free. I felt very fortu-
nate to be able to live so close to the place where
the Buddha entered parinirvana. Atop the tree, I
had the sun, the moon, the stars, and the clouds
to keep me company. I had flowers and trees as
my neighbors. How can they say that it is unfit
for human living?”
The eyes of enlightened Chan masters see
beauty everywhere. The world they live in is no
different from our world, yet they are in harmo-
ny with nature, with truth. With the carefree at-
titude of “neither rejoicing over birth, nor griev-
ing about death,” they live in enlightenment and
transcendence.
During the Sui dynasty, there was a Chan
master by the name of Zhishun. One day, while
Zhishun was meditating in the woods, a pheas-
ant chased by a hunter ran up to him and hid.
When the hunter demanded to have his pheasant
back, Zhishun refused; it was a stand-off. Finally,
Chan Master Zhishun said to the hunter, “How
much does a pheasant weigh? What if I give you
one of my ears as a trade?” As he spoke, he cut
off one of his ears and handed it to the hunter.
The life of enlightened Chan masters is one
of transcendence. They see that the four great

19
elements of the body (earth, water, fire, and
wind) are empty, and the five aggregates (form,
feeling, perception, mental formation, and con-
sciousness) do not exist on their own. An ear,
therefore, does not amount to much at all.
Once, the Chan Master Daoshu built a mon-
astery next to a Daoist temple. The Daoists were
quite upset to see a Buddhist monastery situated
right next to their temple, so they decided to
conjure up all kinds of spirits and apparitions to
drive the Chan master and his people away. Most
young monks were scared away. The Chan mas-
ter was not the least affected and continued to
stay in the monastery for the next twenty years.
Finally, the Daoists exhausted all their means
and gave up. As the Daoists were unsuccessful
in driving the Buddhists away, they decided to
abandon their own temple. Some people were
curious and asked the Chan master, “How did
you withstand all the magic and spells they cast
on you?”
The Chan master replied, “I do not have any
magic formula that can beat them. All that I have
is the knowledge of ‘emptiness.’ The Daoists
have plenty of magic and spells, but regardless
of how many magic spells they have, they will
be exhausted one day. As for me, ‘emptiness’ is

20
boundless and limitless. Of course, I can endure
longer than them.”
A Chan master’s life of awakening is one
of “emptiness.” In the realization of emptiness,
an enlightened Chan master does not engage in
gossip, discriminate between self and others, or
strive for glory and fame. A Chan master’s life,
free like drifting clouds and flowing water, is be-
yond the constraints of worldly life. This is the
transcendental life of the enlightened.

III. Practice the Way through Living

without Attachment (as exempli-
fied by the bodhisattvas’ way of life
in the Perfection of Wisdom Sutra)

Most people practice so they may go from world-

liness to transcendence. As one’s spiritual devel-
opment matures and one is awakened to one’s
nature, one often chooses to leave worldly living
behind so as to experience pure, transcendental
living. Mahayana bodhisattvas, whose goal is not
just to escape the sufferings of the world, do not
choose such a path. After they become one with
transcendental living, great compassionate bod-
hisattvas choose to manifest in our world to help
all beings cross the sea of suffering. Bodhisattvas

21
live a worldly life that is without attachment.
Master Cihang left the following words for his
disciples: “Flee not, as long as one more sentient
being remains to be ferried.”
Vimalakirti is a very good example of
how to lead a worldly, yet transcendental life.
Vimalakirti was a married man with a fam-
ily, property, and wealth. From the outside, his
lifestyle was no different from any of us, yet he
was a bodhisattva who had truly comprehended
transcendence: “Though living in a family, he
was not attached to the three realms. Though
married, he continually practiced pure living.”
He led a life of not abiding in anything and yet
abiding everywhere. “Passing through a grove
of flowers, yet not a leaf clings to the body.”
What a portrayal of living without attachment!
“When we look at flowers and birds like a wood-
en statue would, then we fear not the myriad of
things illusively surrounding us.” How wonder-
ful a way to live without attachment! It is said in
the Perfection of Wisdom Sutra that “Within this
phenomenal world, a bodhisattva should prac-
tice giving without abiding in anything.” Only
when we live without abiding in any notion can
we live freely and shine in whatever situation
we find ourselves!

22
 For most of us, our well-being is grounded
in the six sense objects stirred by our senses of
sight, sound, smell, taste, touch, and dharma.
Sense object, stirred and unsettled, is an apt
description of the restlessness of worldly liv-
ing. On the contrary, bodhisattvas live their
lives without attachment and so are unswayed
by these sense objects. How do they live with-
out attachment? Simply put, “Not only do they
not abide in existence, they also do not dwell in
nonexistence. Not only do they not abide in non-
existence, they also do not dwell in the absence
of nonexistence.” Without any particular attach-
ment, all notions become possible. The sun, be-
cause it is not shining on any particular spot, can
shine on us all.
The Sixth Patriarch of the Chan School,
Huineng, became enlightened when he heard
the Fifth Patriarch, Hongren, speak this ex-
cerpt from the Diamond Sutra: “They should
give rise to a mind that does not abide in any-
thing.” The enlightened Huineng then made the
following remark: “Who could have thought
that intrinsic nature is inherently so pure and
clear! Who could have thought that intrinsic
nature is inherently neither created nor de-
stroyed! Who could have thought that intrinsic

23
nature is inherently complete! Who could have
thought that intrinsic nature is inherently un-
moving! Who could have thought that intrinsic
nature can inherently manifest all phenomena!”
Bodhisattvas, having realized that our intrinsic
nature is all encompassing and that it reaches
“all ten directions and all three time periods,”2
rest their minds in the state of nonattachment.
Living without attachment is the true way to
live in accordance with truth. When we can live
without attachment, we can truly live in tune
with the bodhisattva spirit of equanimity and
freeness.
The bodhisattvas’ way of living without at-
tachment is a beautiful way of living. For exam-
ple, monastics have renounced the household
life and do not have a traditional home like lay
people; they can call every temple their home.
The fact that they are not attached to any par-
ticular home allows them to call many places
home. When their minds are not attached to
any particular notion, it becomes possible for
them to embrace everything. When they live
without attachment, they do not cling to the
notion of life or the notion of nirvana. In this
2. The ten directions are the four cardinal directions, four inter-
cardinal directions, zenith (above), and nadir (below). The three
time periods represent the past, present, and future. This means
the intrinsic nature is everywhere and everlasting.

24
mindset of nonattachment, worldly problems of
distress, sorrow, suffering, fear, and confusion
no longer matter to them. Through living with-
out attachment, bodhisattvas practice the Way.
In the “Universal Gate Chapter,” the practice
of Avalokitesvara Bodhisattva is described as
“traveling the worlds” because Avalokitesvara
Bodhisattva approaches the task of helping all
sentient beings cross the sea of suffering as trav-
eling the worlds. How free! How at ease!
During the time of the Buddha, there was
a bhiksuni, who was bitten by a poisonous
snake while meditating in a cave. Though she
knew she did not have much time to live, she
remained very calm and asked for Sariputra
so that she might leave instructions with him
on what to do after she passed away. When
Sariputra approached her, he was a bit skeptical
and asked, “Bhiksuni, you look splendid. How
is it possible that you were bitten by a venom-
ous snake?”
The bhiksuni replied, “Elder Sariputra, late-
ly I have been contemplating emptiness and as
such I have been practicing living without at-
tachment. The snake might be able to hurt my
body, but it cannot sway my practice. I guess this
is why my complexion has not changed.” With

25
these words, the bhiksuni smiled and peacefully
entered nirvana. This is an example of what a
life without fear, without attachment, without
aversion is like.
Some of us do not know how to let go of
fame and fortune. When our lives revolve around
fame and fortune, it becomes particularly pain-
ful when fame and fortune elude us. Others of
us do not know how to let go of our emotions.
When our relationships fail, we fall apart. If we
do not know how to let go, we bring a lot of
headaches upon ourselves. If we practice living
without attachment, we will not be affected by
what we have or do not have; fame and obscu-
rity will have very little bearing on us. In this
way, we can truly experience the true joy of the
Buddha’s teachings.
Among the many disciples of the Buddha,
Subhuti was the foremost in the wondrous
practice of living without attachment. In the
Diamond Sutra, we read about the exchange
of Subhuti and the Buddha regarding the truth
of living without attachment. Subhuti, read-
ing the Buddha’s mind, stood up and asked the
Buddha, “Lord Buddha! We all know how much
the Buddha loves us and how well the Buddha
guides us. Let me ask this question. For those of

26
us who have pledged our bodhi mind and want
to practice the bodhisattva path, how do we
abide our mind? How do we subdue the distrac-
tion of our wandering thoughts? Please give us
some guidance.”
The Buddha replied, “This is how we can
abide our bodhi mind so that we will not be-
come distracted by wandering thoughts. When
we practice generosity, we should give without
abiding in any notion. When we help sentient
beings cross the sea of suffering, we should lib-
erate all sentient beings without the notion of
self. Abide our bodhi mind this way; subdue our
wandering mind this way.”
Bodhisattvas are truly in tune with praj­na and
emptiness. Manjusri Bodhisattva and Vimalakirti
can teach us a lot about the teachings of non-
duality. Avalokitesvara Bodhisattva can mani-
fest in thirty-three forms, depending on the need
and situation. To live in this world, yet not to be
attached to this world; to have everything, yet
be able to joyously part with everything—this
is the bodhisattvas’ practice of living without
attachment.

27
 IV. Live the Way with Liberation and
Attainment (as exemplified by the
Buddha’s way of life in various
sutras and vinaya texts)

Let me just again emphasize that when we speak

of transcendental living in Buddhism, we are not
talking about living outside of this world. The
Buddha was born into this world, practiced in
this world, taught us the Dharma, and lived the
Way right here in this world. We all can real-
ize the Way. For those who have reached this
stage of spiritual development, how is their way
of life? The best way we can approach this ques-
tion is to look at how the Buddha lived his life.
How did the Buddha handle his relationships?
How did the Buddha deal with worldly stress
and suppression? How did the Buddha handle
his relationships with his friends, those who had
helped him, his disciples, and those who were
hostile toward him? How did the Buddha handle
himself in the face of danger, false scandalous
remarks, life, and death? In summary, how did
the Buddha live his life during the good times
and the hard times?
We all know that the Buddha left home
to seek the Way, but do we know that his

28
renunciation did not mean that he loved his coun-
try less? To renounce the household life does not
mean that we have to forsake our country; we
should still love our country. One time, King
Virudhaka led his army to invade Kapilavastu,
the Buddha’s hometown. As the army of King
Virudhaka was many times larger and stronger
than that of Kapilavastu’s, there was very little
hope for Kapilavastu. Though the Buddha was a
prince of Kapilavastu, he strictly adhered to his
life of renunciation and had never become in-
volved in its affairs, that was, until the impend-
ing invasion. As the army of King Virudhaka ap-
proached the city, the Buddha planted himself in
the midst of the road that the King’s army had to
pass through. Now, there was a custom among
Indian armies that they would postpone a fight
if they happened to see a monastic on the day of
the fight. So, when the army saw the Buddha in
the middle of the road, they decided to halt and
set up camp. The next day when the army was
about to continue with the advance, the Buddha
was still in the middle of the road. The same
happened on the third day. King Virudhaka was
growing impatient and so he decided to approach
the Buddha. He went up to the Buddha and said,
“Lord Buddha, why are you always sitting here?

29
You should not be sitting here under the blazing
sun. Why don’t you rest in the shade of the big
tree at the side of the road?”
The Buddha replied, “The shade of my fam-
ily tree is much better.” What this means is that
he treasures his country and its people; he pre-
fers to sit under the shade of the trees within
his country. Now that his country is under at-
tack, how can he sit and relax under the shade
of other trees? When the fierce King Virudhaka
heard the Buddha’s remark, he was very moved
and ordered his army to turn back. From this
episode, we can see that the Buddha had lots of
feelings about his country and continued to care
for his country deeply even after he renounced
the household life.
Before the Buddha left the palace to find
the Way, he was married to Princess Yasodhara.
After many years of cultivation, the Buddha fi-
nally was enlightened to the Way. The Buddha
then spent the next few years in the southern part
of India teaching the Dharma. It was over ten
years later when he finally got the chance to visit
his hometown. When Princess Yasodhara heard
that the Buddha was visiting, her emotions were
mixed. On the one hand, she was still angry
with the Buddha for leaving her; on the other

30
hand, she was very happy for the Buddha’s vis-
it. What was she going to do when they finally
met again? There were many things she would
like to tell the Buddha, but she really could not
because the Buddha had already renounced his
household life. She wondered how the Buddha
would treat her; her mind was full of questions
and anxiety. Now, how do you think the Buddha
would handle such a situation?
After the Buddha paid his respect to the king,
his father, the Buddha’s young son, Rahula, went
up to the Buddha and told him that his moth-
er was waiting for him. When the Buddha and
Princess Yasodhara finally met, the princess was
moved by the majestic look of the Buddha. All
of a sudden, she found herself kneeling down to
pay respect to the Buddha. Slowly and gently,
the Buddha said to the princess, “Yasodhara, I
must apologize to you for my leaving you, but
I am most true to myself and to all sentient be-
ings. I want to thank you because I have now
finally realized my wish of many kalpas to be-
come the Buddha.”
It is not that the Enlightened One did not
have any emotions; it is just that the Buddha was
no longer ruled by his emotions. From the way
the Buddha talked to Yasodhara, we can see that

31
the Buddha was indeed a very sensitive and rea-
sonable man. The Buddha loved his family, but
he also loved all sentient beings. It was out of
compassion that the Buddha left his princess and
son to seek the Way. When King Suddhodana
passed away, all the princes expressed their de-
sire to be pallbearers. The Buddha was no dif-
ferent and insisted on also being a pallbearer.
When everyone saw the Buddha in the funeral
procession, all were moved. Was the Buddha
not a filial son? Was the Buddha not grateful to
his father for raising him? The Buddha, the fully
enlightened one, demanded nothing of sentient
beings; he just loved us all. To us, the Buddha is
always generous and compassionate.
When one of the Buddha’s bhiksus fell ill,
the Buddha personally took care of the sick dis-
ciple—bathing him, bringing him water, and ti-
dying up his room. When one of the Buddha’s
older bhiksus failed in his eyesight, the Buddha
helped him thread a needle and mend his clothes.
The Buddha was full of affections and was most
loyal, most filial, most compassionate, and most
kind. Some of you may say that these gestures
are everyday occurrences and not anything spe-
cial, but it was the manner in which the Buddha
did these things that made them special. There

32
is a Chinese saying that describes how everyday
mundane things can also feel special: “Though
it may be the same moon that shines outside the
window every night, the flowering of plum blos-
soms is what makes a world of difference.”
Next, we’ll talk about how the Buddha han-
dled stressful situations. One day, the Buddha
was in the country of King Supprabuddha, beg-
ging for alms. King Supprabuddha was the father
of Princess Yasodhara, the wife of the Buddha.
The king was not at all pleased to see the Buddha
and personally came out to stir up trouble with
the Buddha. He stopped the Buddha on the street
and said, “You are the kind of person who desert-
ed your country, your wife and your child to seek
cultivation. How dare you come to my country to
beg for alms! Why don’t you go and make a liv-
ing for yourself? You think you can just beg for
alms and enjoy the fruits of others’ labor.”
The Buddha was not the least angry; he
calmly said to the king, “King, please do not
be mistaken. Everyday, I cultivate the field of
blessings for all sentient beings. Patience is my
plough, and diligence is my hoe. I sow seeds of
wisdom, so that all sentient beings can have a
beautiful garden of blessings and enjoy the fruits
of bodhi.”

33
 Among the seven princes who renounced
the household life to follow the Buddha was a
cousin of the Buddha by the name of Devadatta.
Devadatta grew impatient with the gradual pro-
cess of cultivation and became attracted to the
immediate results of supernatural power. He
wanted to use supernatural power to trick oth-
ers into believing that he was superior to them
and that they should become his disciples. So,
Devadatta went to the Buddha and asked the
Buddha to teach him supernatural power. When
the Buddha refused his request, Devadatta grew
angry with the Buddha. He gathered a few vi-
cious hoodlums to assassinate the Buddha.
When the Buddha’s disciples got wind of the
plot, they all became very nervous and feared
for the Buddha’s safety. With wooden sticks
and iron poles in hand, they were ready for a
good fight with Devadatta and his people. The
Buddha saw the situation; he smiled and said,
“The life of the Buddha is not something that
can be protected by brute force. Many times I
have told you that when we are faced with the
fights of our lives, we must be prepared with
wisdom and patience. In this way, we will not be
intimidated by others. Wooden sticks and iron
poles are not the best kinds of weapons for the

34
situation at hand. Please rest assured, it is not
my time to leave this world. Even if it is time for
me to enter parinirvana, my Dharma body3 will
still be here with you. Please go and cultivate;
it is more important to stand guard on our own
minds.”
There are many more examples of how the
Buddha handled the many unpleasant situations
of life that we all have to face at one time or
another. When Uruvilva Kasyapa first met the
Buddha, he intended to do the Buddha harm, but
he ended up becoming a disciple of the Buddha.
Angulimalya was a vicious killer, but under the
gentle guidance of the Buddha, he also turned a
new leaf and took refuge in the Buddha. When
the Sakya and Koliya clans were about to fight
for water rights during a time of drought, the
Buddha hurried back home to be a peacemaker
and resolved the situation without any bloodshed.
When Vaisali was struck by an epidemic, the
Buddha went there to volunteer his help. When
Cinca-manavika falsely accused the Buddha of
sexual misconduct, her plan was foiled and ev-
eryone respected the Buddha that much more.
When the Buddha’s disciple Kaloayin was mur-
dered, or when Maudgalyayana (known for his
3 The body of teachings.

35
miraculous power) was beaten to death by the
Nigranthas (a nudist cult), the Buddha was heart-
broken. Though saddened, the Buddha also took
the opportunity to remind his disciples that they
should not be caught up in the web of worldli-
ness and that even miraculous power was not the
ultimate solution for attaining the Way. He ad-
vised them to be forever vigilant of observing the
Way. On numerous occasions, the Buddha rein-
forced that we should all use the teachings of the
three Dharma seals and the Four Noble Truths to
guide us in our journey of life. At the crossroads
of life, we can always rely on these teachings, as
we rely on a compass, to help us choose the right
path to our destination.
The Buddha, who had attained the Way,
continued to live in this world. Like all human
beings, the Buddha lived through good times
and bad. The difference is that the enlightened
Buddha was not at all perturbed by the ups and
downs of life. The Buddha lived his life in tran-
scendence and liberation.
There are many wonderful examples the
Buddha has given us on how to live transcen-
dentally, but this booklet only includes a few
of them. Hopefully, the four aspects of tran-
scendental living discussed in this booklet will

36
suggest an avenue to pursue such a goal. To live
a transcendental life does not mean that one has
to renounce the household life and become a
monastic. Anyone can discover transcendence
in the midst of worldly living, and when this oc-
curs there will be found the peace and happiness
of transcendental living. Consider the following
closing thought:

To hold on to the safety of a household life

is easy, to renounce is not!
To renounce is easy, to live in transcen-
dence is not!
To live in transcendence is easy, but to
truly understand the ways of the
world is not!

37
 Fo Guang Shan
International Translation Center

Fo Guang Shan International Translation Center

is dedicated to translating and distributing qual-
ity translations of classical Buddhist texts as well
as works by contemporary Buddhist teachers and
scholars. We embrace Humanistic Buddhism, and
promote Buddhist writing which is accessible,
community oriented, and relevant to daily life. On
FGSITC.org you can browse all of our publications,
read them online and even download them for FREE,
as well as requesting printed copies for you or your
organization.
 Fo Guang Shan Branch Temples
United States

Hsi Lai Temple

3456 Glenmark Drive. Hacienda Heights, CA 91745
Tel: (626) 961-9697
Website: www.hsilai.org
Email: info@ibps.org

San Diego Buddhist Association

4536 Park Boulevard. San Diego, CA 92116
Tel: (619) 298-2800
Website: www.hsifangtemple.org
Email: sandiego@ibps.org

IBPS South Bay

21010 S. Figueroa St. Carson, CA 90745
Tel: (310) 533-5198

American Buddhist Cultural Society, Fremont

3850 Decoto Road. Fremont, CA 94555
Tel: (510) 818-0077
Website: www.ibpsfremont.org
Email: Fremont@ibps.org

American Buddhist Cultural Society (San Bao Temple)

1750 Van Ness Avenue. San Francisco, CA 94109
Tel: (415) 776-6538
Website: www.sanbaotemple.org
Email: abcstemple@gmail.com

Light of Buddha Temple Inc.

632 Oak Street. Oakland, CA 94607
Tel: (510)835-0791
Fo Guang Shan Bodhi Temple
8786 Calvine Road. Sacramento, CA 95828
Tel: (916) 689-4493
Email: sacramento@ibps.org

Denver Buddhist Cultural Society

2530 W. Alameda Avenue. Denver, CO 80219
Tel: (303) 935-3889

Fo Guang Shan Hawaii

222 Queens St. Honolulu, HI 96813
Tel: (808) 395-4726

Nevada Buddhist Association

4189 S. Jones Blvd. Las Vegas, NV 89103
Tel: (702) 252-7339
Email: yinkim@fgs.org.tw

International Buddhist Association of Arizona

6703 N. 15th Place. Phoenix, AZ 85014
Tel: (602) 604-0139
Email: ibpsphnx@uswest.net

Fo Guang Shan Guam

158 Boman Street. Barrigada, Guam 96921
Tel: (671) 637-8678
Website: www.fgsguam.org

Chung Mei Buddhist Temple (I.B.P.S. Houston)

12550 Jebbia Lane. Stafford, TX 77477
Tel: (281) 495-3100
Website: www.houstonbuddhism.org
Email: chungmeitemple@gmail.com

FGS Xiang Yun Temple (IBPS Austin)

6720 N. Capital of Texas Highway. Austin, TX 78731
Tel: (512) 346-6789
Website: www.ibps-austin.org
I.B.P.S. Dallas
1111 International Parkway. Richardson, TX 75081
Tel: (972) 907-0588
Website: www.dallasibps.org
Email: dallas@ibps.org

I.B.P.S. Chicago
9S043 State Route 53. Naperville, IL 60565
Tel: (630) 910-1243
Website: www.ibpschicago.org

Fo Guang Shan St. Louis Buddhist Center

3109 Smiley Road. Bridgeton, MO 63044
Tel: (314) 209-8882
Website: www.fgsstlbc.org
Email: fgsstl@gmail.com

I.B.P.S. New York

154-37 Barclay Avenue. Flushing, NY 11355
Tel: (718) 939-8318
Website: www.fgsny.org
Email: newyork@ibps.org

I.B.P.S. New Jersey

1007 New Brunswick Ave. South Plainfield, NJ 07080
Tel: (908) 822-8620
Website: www.ibps.org/newjersey
Email: newjersey@ibps.org

I.B.P.S. Boston (Boston Buddhist Culture Center)

711 Concord Ave. Cambridge, MA 02138
Tel: (617) 547-6670
Email: boston@ibps.org

I.B.P.S. North Carolina

2529 Prince Drive. Raleigh, NC 27606
Tel: (919) 816-9866
Website: www.blianc.org
Email: nc@ibps.org
Guang Ming Temple (I.B.P.S. Florida)
6555 Hoffner Avenue. Orlando, FL 32822
Tel: (407) 281-8482
Website: www.orlandobuddhism.org
Email: orlando@ibps.org

I.B.P.S. Miami
9341 NW 57th Street. Tamarac, FL 33351
Tel: (954) 933-0055
Website: www.bliamiami.org

Canada

I.B.P.S. Toronto
6525 Millcreek Drive. Mississauga, Ontario L5N 7K6
Tel: (905) 814-0465
Website: www.fgs.ca
Email: info@fgs.ca

Vancouver I.B.P.S.
6680-8181 Cambie Road. Richmond, BC V6X 3X9
Tel: (604) 273-0369
Website: ca-ecp.fgs.org.tw/FGS
Email: vanibps@telus.net

I.B.P.S. Edmonton
10232 103 Street. Edmonton, Alberta T5J 0Y8
Tel: (780) 424-9744
Website: www.fgsedmonton.ca
Email: ibpsedm@shaw.ca

I.B.P.S. Montreal
3831 Rue Jean-Talon Est. Montreal, Quebec H2A 1Y3
Tel: (514) 721-2882
Website: www.ibpsmtl.org
Email: montreal@ibps.org
I.B.P.S. of Ottawa Carleton
1950 Scott Street. Ottawa, ON KIZ 8L8 Canada
Tel: (613)759-8111
Website: www.ibpsottawa.org
Email: Ottawa@ibps.org

Oceania

Fo Guang Shan Nan Tien Temple

180 Berkeley Road Berkeley NSW 2506
Tel: 61(2)4272 0600

Fo Guang Shan Chung Tian Temple

1034 Underwood Road, Priestdale QLD 4127 Australia
Tel: 61(7)38413511

Fo Guang Shan Buddhist Temple, Boxhill

42 Rutland Road Box Hill VIC 3128 Australia
Tel: 61(3)98903996 / 98997179

Fo Guang Shan Buddhist Temple, Melbourne

89 Somerville Rd, Yarraville VIC 3013 Australia
Tel: 61(3)93145147 / 93146277

Fo Guang Shan Buddhist Temple, Western Australia

280 Guildford Road, Maylands WA 6051 Australia
Tel: 61(8)93710048

Fo Guang Shan Buddhist Temple, New Zealand

16 Stancombe Road, Flat Bush, Manukau 2016, New Zealand
Tel: 64(9)2744880

Fo Guang Shan Buddhist Temple, Christchurch

2 Harakeke Street, Riccarton, Christchurch 8011, New Zealand
Tel: 64(3)3416276 / 3416297
 All of the Fo Guang Shan International
Translation Center’s publications are offered for free
distribution, funded by the generous donations of our
supporters.
The staff of FGSITC would like to thank in par-
ticular the sponsorship of the Fo Guang Shan branch
temples around the world. It is their continued, long-
term support which makes our publications possible.
 Booklet Donation
This booklet is made possible through donations from
readers like you. The Fo Guang Shan International
Translation Center needs your continued support to trans-
late, print, distribute, and host these booklets online. If
you would like to donate to support future translations,
please detach and fill out the following form:

Name:

Address:

E-mail:

Phone:

� I would like this donation made anonymously.

Then send your donation to:

Fo Guang Shan International Translation Center

3456 Glenmark Drive
Hacienda Heights, CA 91745

Thank you for your donation and readership!