The idea of leaving normal life behind and becoming a holy life by practising meditation can somethings seem very attractive. But it may say that taking solitary refuge is merely a sign of egocentrism. We are better off dealing gracefully with the challenges of daily work and family life. " Being in the world but of the world " as the Buddha's saying can also enlighten us.
There are many references quoted from Buddhism literature as follows:
" Those who see worldly life as an obstacle to Dhamma see no Dhamma in everyday actions outside of Dhamma. Those who see Dhamma, see Load Buddha
" Better than a hundred years not seeing Dhamma is one single day of life if one sees Dhamma.
The belief that to follow the Buddha's teachings one has to retire from life is a misconception. There are numerous references in Buddhist literature to men and women living normal family lives who successfully practiced to men and women living normal family lives who successfully practiced what the Buddha taught and realized Nibbana.
Someone once asked the Buddha candidly whether any ordinary laymen or laywomen who had successfully followed his teaching attained high spiritual state. The Buddha categorically states that there were not one or two, not one hundred or tow hundred or five hundred, but many more laymen or laywomen leading a family life who followed his teaching successfully and attained a high spiritual life.
However, it is common for some people to spend their retired life in a quiet place away from noise and disturbance. But it is certainly more praiseworthy and courageous to practice Buddhism living among your fellow beings, helping them, and being of service to them. It may perhaps be useful, in some cases, for a person to live in retirement for a time in order to improve his or her mind and character, as preliminary moral, spiritual, and intelligence training, so as to be strong enough to come out later and help others, But if someone lives an entire life in solitude in a temple or monastery, thinking only of his or her own happiness and salvation, without caring for fellow beings, this surely is not in keeping with the Buddha's teachings, which is based on love, compassion, and service to others.
Those new generations, especially Buddhism, who think that Buddhism is boring because its doctrine is interested only in lofty ideas, high morals and philosophical though, and that it ignores the social and economic welfare of the people, are wrong and to be pitied.
In the pure Buddhist's mundane teaching, not the distorted way of teaching and ceremonial rites which have been practiced among some materialistic Buddhist monks, Buddhist conception does not consider material welfare as an end in itself, but it does recognize the need for certain minimum material conditions favorable to spiritual success. The Buddha did not take life out of the context of its social, economic and political aspects. His teachings on ethical, spiritual and philosophical problems are fairy well known. But little is known, particularly among the new generations about his teaching on social and economic matters, while they are living in a world of rapid technological change.
True, Buddhism clearly states poverty is the cause of immorality and crime such as theft, falsehood, violence, hatred, cruelty and so fourth, that occur in the present I.T. society. Because of this, the Buddha told lay people how important it is, to improve their own economic condition. This does not mean that he approved of hoarding wealth with desire and attachment, which is against his fundamental teaching, nor did he approved of each and every way of earning one's livelihood. There are certain immoral occupations, which he condemns as evil.
Buddhism teaches all lay people what is conductive to their own happiness in four way: First, to be skilled, efficient, earnest and energetic in whatever profession they are engaged, and to know it well. Second they should protect their income, which they have rightfully earned through hard work. Third, they should have good friends who are faithful, learned, virtuous, liberal and intelligent who will help them along the right path away from evil. Fourth, they should spend reasonably, in proportion to their income, neither too much nor too little. They should not hoard wealth avariciously, nor should they be extravagant - in other words, they live within their means.
Then, the Buddha expounds the four virtues conductive to a layman's happiness in the hereafter: Saddha, Sila, caga or Dana and Panna. These terms mean that one should have faith and confidence in moral, spiritual, and intellectual values, abstain from destroying and harming life, from stealing and cheating, from adultery, from falsehood, and from intoxicating drinks and drugs, practice charity and generosity, without attachment to and craving for wealth. Also having wisdom which leads to the complete destruction of suffering and finally, to the realization of Nibbana. The Buddha taught that a layman who leads an ordinary family life has four kinds of happiness. The first is to enjoy economic stability or sufficient wealth, acquired by just and righteous means [ Atthi - sukha ]. The second is spending that wealth liberally on himself, his family, his friends and relatives, and on meritorious deeds [ Bhoga - sukha ]. The third is to be free from debt [ Anana - sukha ]. The fourth happiness is to live a faultless and a pure life, without committing evil in though, word, or deed [ Anavajja - sukha ].
It must be noted that although the first three kinds of happiness are materialistic, the Buddha then reminded us that economic and material happiness is not worth one - sixteenth part of the spiritual happiness arising out of a faultless and good life.
One can see that the Buddha considered economic wealth as a requisite for human happiness, but that he did not recognize progress as real and true if it was only material, devoid of a spiritual and moral foundation. While encouraging material progress, Buddhism always lays great stress on the development of the moral and spiritual character for a happy, peaceful, and contented society. The Buddha says that.
" Never by hatred appeased, but it is appeased by kindness. " This is an eternal truth. " One should conquer anger through kindness, wickedness through goodness, selfishness through charity, and falsehood through truthfulness. "
" One who conquers himself is more respected than those who conquer millions by military force; where hatred is conquered by kindness, and evil by goodness, where jealousy, enmity, ill - will, and greed do not infect men's mind; where compassion is the driving force for action; where all, including the least of living things, are treated with fairness, consideration and love; where life in peace and harmony, in the present world of material contentment is directed towards the highest and noblest aim, and realization of the ultimate truth, called Nibbana ".
By THE BUDDHA'S Core teachings
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