Chapter 1 - Fundamental Principles

1. Fundamental Principles of Buddhism

The fundamental principle of Buddhism is that the whole universe is in Limitless Oneness, it is originally so, and pure, i.e., free from artificial limits of concepts, values and judgments.

This is an abstract idea and seems to be far from reality, even contradictory from a logical point of view. How could we accept it, and how could we adopt it in daily life?

The concept of Limitless Oneness is contradictory from a logical point of view because when we talk about one, there is implied some defining limitation of it, otherwise we could not refer to it. Hence, if we say oneness and limitless, it is the same, from a logical point of view, as saying something unknowable or practically non existent.

Nevertheless, from limitless and oneness respectively we can learn some aspects of Buddha"s Enlightenment. Buddha"s Enlightenment is essentially un definable and inexpressible, therefore, when we resort to concepts in explaining that experience, either we are limited by the concepts used or we have to go beyond the concepts used. If we stay within logical limits we can hardly transmit the essential aspects of Buddha"s Enlightenment. Hence I introduce the contradictory notion of Limitless Oneness.

How could we accept this notion of Limitless Oneness? Its truth has been witnessed by Buddhist practitioners over the ages. It is not stated here as a dogmatic doctrine to be blindly followed, rather it is a spiritual insight revealed to guide practitioners on the path toward Enlightenment. Its truth can be experienced by devoted practitioners as they continue on the path, thus it is not a irrational dogma based on blind faith.

How can we adopt it in real life situations? It does not mean that we could intrude into others" rights and properties and act simply as we please. Rather, we should give up our prejudices and attachments, open our mind to the world, and be tolerant and considerate to one another. In this way, we will gradually approach Limitless Oneness even in our daily lives.

As a Buddhist practitioner, I used to ask myself the question: how do I apply Buddha"s teachings in my daily life? There are so many theories and rules of conduct in Buddhism, and it would be very difficult to know how to apply them to our daily lives. Furthermore, new elements of the modern world and the complications of each individual"s situation cannot be given full treatment in any religion. Real life situations often require immediate attention and responses; we may not have the chance to consult a spiritual teacher in advance. Hence, in order to apply Buddha"s teachings to our daily lives, it is necessary that we use very simple and fundamental principles to guide our considerations and activities. How do I obtain such workable guidelines? I look directly at Buddhahood, which is in Limitless Oneness, and our situation, which is limited in all practical aspects, and then it becomes obvious that our approach to Buddhahood is a process of transcendence from finiteness to limitlessness. Thus, the main principles to guide our activities and practices are, on the active side, to open up, and, on the reductive side, to let go of attachments. What I have learned for my own use are the principles of opening up and no attachment. I offer them to all Buddhist friends who also want to apply Buddha"s teaching to their daily lives.

These two principles are complementary to each other and interconnected. Without letting go of attachments, there is no real opening up. Without opening up, one can hardly let go of attachments. Opening up means to see things from all angles, to love all equally, and to consider things in long term instead of the immediate result. No attachment means to give up one"s prejudices, preferences and partialities. We need to let go of our limited views, desires, emotions, and habits, and open up to the openness, impartiality and tranquility of Limitless Oneness.

Let us consider, for example, opening up in space. Please imagine you are in the center of a big balloon, and try to expand this balloon as much as possible. Could you please tell me how large your balloon is?

One member of the audience says that he feels some curvature, a boundary, but he cannot specify where it is. Another says that as his balloon enlarges he gradually loses feeling of it. A woman says that she feels that the balloon is limited by the room, so she closes her eyes and has a mental image of a big balloon in the sky, with herself in the center.

In all three answers, we find a sense of boundary, and the woman points out that the walls are limiting her imaginary space. Once I had an answer from a man that the sphere was not only limited by the walls, but stayed in front of him, although he was told to think of himself as being in the center of the sphere. These responses show that our sense of space is unconsciously limited by the room we are in or by the habit of looking forward.

Thus to open up in space means to adopt Buddhist practices so that our minds will not be limited as in the above examples and will have the freedom to transcend sensual and habitual limits. It also means that we should transcend the views and customs of a locality.

Opening up in time means not to be confined by the present situation, but to have a perspective that sees the continuity of past, present and future, an overall view of life, a sense of history and even beyond history.

Opening up in emotions means to be kind and considerate to people you meet and adopt an attitude of service in your work. If we confine our love, goodwill and generosity to a certain few, then we may never achieve peace of mind because life is impermanent and all those we care for are not free from life"s ups and downs. However, if we enlarge our caring and loving to all beings, then we will live in peace that comes from a commitment to serve all equally with love. Of course, we can actually help only those we happen to encounter, nevertheless, to each one we equally offer what is appropriate with the awareness that the underlying love transcends worldly considerations and is in the light of Limitless Oneness.

Opening up in perspectives means to see things from all angles, with an overall view, and free from personal and cultural prejudices.

Opening up in perceptions means to go beyond the normal sensory limits and develop our potential for supernatural powers. This is not something sought after by Buddhists, but it may develop naturally as one advances on the path toward Enlightenment. When one"s worldly worries and attachments fade away, one"s innate subtle abilities will automatically exhibit their functions.

The teachings of Confucius were respected and followed in China because they teach a broader view—how to live a life so that society is harmonious, instead of a primitive, self centered view of life. The teachings of Taoism, Hinduism, Christianity and many other religions all aim at harmony between man and nature, or man and heaven; they offer a even broader view than the social order of Confucianism. Nevertheless, it is only Shakyamuni who became aware of the subtle attachment to an illusive notion of self in the realizations of heavenly religions, and became free from such illusions thereby attaining Limitless Oneness. Thus, Buddhism is most thorough in teaching one how to open up. Consequently, it is only Buddhism that teaches that even its teachings are simply means to help one become liberated, and that in the final liberation one should not be confined by these teachings.

In the process of giving up attachments and opening up, we need first to regulate our lives and activities in the light of these principles, then, after our external and internal lives are quite consistent, we can practice meditation in order to reach the depths of our mind and thoroughly let go of the subtle attachments and prejudices in our subconscious.

When we regulate our lives and activities according to the Buddhist teachings, sooner or later we may come across situations that require not only enormous adjustments but also in depth reflections into our minds in order to change fundamentally. For such in depth and subtle reflections one needs training in meditation.

A habit of practicing Buddhist meditation daily can also help us gradually to become open and free from attachments and prejudices. Just as physical exercise and nutritious foods are beneficial to our health, similarly Buddhist practices can be considered as spiritual exercise and nourishment that are beneficial to the clarity and peace of our minds.

2. Fundamental Principles of Meditation

2.1 The Consistency of Action and Mind

One needs to live a life of consistency, and inner thoughts and outward activities need to be in harmony. If one acts in one way and thinks otherwise, then meditation can sharpen the conflict and consequently bring harm instead of peace and clarity.

2.2 The Interaction of Body and Mind

When our minds are calm and peaceful, our bodies will feel light and comfortable; when our bodies are tired and tense, our minds become irritable. When our minds are in bewilderment, our bodies feel tired and heavy; when our bodies are comfortable and relaxed, our minds calm down.

Thus, it is very clear that our minds and bodies affect each other in an interconnected way. When we practice meditation, it is not just a training of the mind; it also involves taking proper care of the body. For example, one should not practice meditation when the body is very tired because one"s mind tends to become dull and sleepy.

2.3 The Concordance of Breathing and Mind

Our breathing and mind are like Siamese twins, i.e., they are so inseparably connected that one always affects the other. To pacify one"s mind one can regulate the breathing, and as the breathing becomes even and gentle, the mind calms down. To achieve deep and smooth breathing one can regulate the mind, and as the mind becomes clear and calm, the breathing becomes even and long.

These three Fundamental Principles of Meditation are each on a subtler level. The first one deals with the outermost level of action and mind; the second one the medium level of body and mind; and the third one the innermost level of breathing and mind.

Only when we are mindful of what is implied in all the above mentioned principles can we effectively practice Buddhist meditation and achieve desirable results.

Today"s lecture concludes at this point. If you have any questions, now is a good time to ask them.