A Balanced Approach to Life

By Reverend Hung I
(from the July/August 2003 issue of The Edge newsletter)

A Buddhist education consists of aspiring to understand Sakyamuni Buddha’s enlightenment, wisdom, and courage and using this knowledge to improve one’s karma and achieving nirvana. The education begins with a lesson in becoming a good person. Master Tai-hsu said we should look to the Buddha’s teachings for guidance in all that we do; when we achieve this standard of perfection, we will realize our Buddha nature. We should strive to be good people and help others reach the same goal. If everyone leads a moral life, our society will be peaceful and harmonious. Learning to be a good person requires adopting a balanced approach to life.

A Buddhist sutra mentions this concept of the Middle Way. According to the Buddha, those who implement balance in their lives will be free of vexations. The fourth master of the Zen Buddhist School was named Dao-shing. In his youth, before he became master, he asked the third master, Sheng-tsan, to lead him to enlightenment. In response, Sheng-tsan asked him, “Who has bound you?” Dao-shing replied that no one had bound him. Then Master Sheng-tsan taught Dao-shing that he could achieve enlightenment through his own will and actions. “If no one has bound you, then you already possess the ability to become awakened.” As soon as Dao-shing heard his master’s words, he understood how to reach his goal. His story teaches us that no external factors, such as environment or other people inhibit our potential; the only force that holds us back is our own limited perception of the world.

We must understand that all things have more than one dimension. Consider the ocean. Still water and waves are not the same phenomenon. Though they exist in different forms, they are composed of the same natural substance. A balanced approach to life requires recognition of the multifaceted nature of all things. I would like to share five suggestions for achieving such an approach.


Transforming confusion into enlightenment:
According to a Buddhist sutra, sentient beings see things in a negative light whereas Buddhas see things in a positive light. Vexations are neither external nor objective. One’s own perception determines whether something exacerbates confusion or contributes to enlightenment. Without a positive attitude, even phenomena that typically help people become awakened appear to be sources of confusion.

As volunteers at the temple, we sometimes encounter criticism of our work. These criticisms cause vexation, and then a generous act that should contribute to enlightenment becomes a source of confusion. When we encounter obstacles, we must encourage ourselves to overcome them and even use them as tools to train our endurance and wisdom. Then we can increase our good will even in the face of adversity, and the criticisms will not be able to deter our original kind intentions.

At a deeper level, we should recognize that suffering is not completely bad. To become a Bodhisattva, one must relieve suffering, which requires that it exists in the first place. This state of being is attained through fulfilling the six perfections: generosity, precept, patience, diligence, concentration and wisdom. When we encounter sources of displeasure, we should transform them into opportunities to perfect these requirements.


Increasing compassion and improving interpersonal relationships:
In general, people in love see only the positive qualities of their loved ones, and people who hate see only the negative qualities of their enemies. Because these perceptions are extreme and unrealistic, they cause many vexations. To maintain objectivity and respect for one another, people must keep a certain distance and give others their space. Being too close does not imply a physical or emotional distance or even refer to how much time spent together; rather, it refers to having expectations of the other person. Expectations — a form of attachment — spawn vexations.

Someone once asked me if practicing Buddhism would change the way he treats his wife and children. I do not believe Buddhism would decrease the love he feels towards his family. But, at the same time, he should use Buddhism to eliminate the impurities in this love, namely self-centeredness, which leads us to magnify insignificant occurrences into great vexations and place conditions on our affection. To eliminate self-centeredness, we should extend our love to more people. Sometimes we forgo meeting new people because we feel at ease interacting with our friends and do not want to step out of our comfort zone. However, we should not only maintain our already-existent friendships but also widen our circle of friends and acquaintances.

Affection without wisdom is dangerous. We need to use good judgment in our relationships. For example, we should not ask our friends about their private business because it may offend them. Additionally, since we genuinely care about our friends’ feelings, we should not inquire about past sources of pain.


Escaping the influence of external conditions:
Some people feel overwhelmed when they have a lot to do; they want to escape from their responsibilities and retreat to peace and solitude. Yet when they are alone, they feel lonely. We have to learn not to feel overwhelmed in crowds and lonely in solitude. Usually, when a couple has been married for decades and one passes away before the other, the surviving spouse has difficulty dealing with the loss. Buddhism trains us to feel comfortable no matter what our external circumstances may be.

I greatly admire Master Shin-yuen because despite receiving many people everyday, he never feels vexed. He does not dwell on past occurrences, and he always lives in the present moment. Because he is free of attachment and vexation, Master Shin-yuen can accomplish many goals.


Contemplating on conditional origination, impermanence, and non-self:
Conditional origination means that no phenomenon arises independently. Each occurrence is the result of a complex web of causes, each of which, in turn, is the result of countless other factors. Observe that all phenomena are ephemeral and in a constant state of flux. Whether circumstances change for the better or for the worse depends on our own perception. With an optimistic outlook, we will welcome change as improvement; with a pessimistic outlook, on the other hand, we will perceive it as undesirable. Impermanence should not be a bad thing: when we see transition approaching, we can take steps to ensure the change is for the better by recognizing and seizing opportunities to improve our circumstances.

Because everything is ephemeral, we should not form attachments because they will lead to unsatisfied desires. Each individual is composed of various physical and non-physical components that are constantly changing. Buddhism teaches the concept of “non-self” to help us understand that there is no fixed, independent entity that embodies the essence of an individual; all the aspects of a person, including emotions, are always in flux. Anger, sadness, joy -these feelings come and go.

Negative emotions are uncomfortable and unproductive. If we can understand the concept of “non-self” and recognize the fleeting nature of our emotions, we will realize the futility of vexation. Then we will be less likely to form antagonistic feelings towards others, and our interpersonal relationships will improve.


Seeing reality clearly and having self-confidence:
We filter the world through the lens of our mind, but we constantly have to focus the lens to see things as they truly are. We cannot presume to get a clear picture after only one adjustment. In interacting with people, we should put ourselves in their shoes; this way, we will be more considerate of others and increase mutual understanding and harmony.

When doing volunteer work, we should always smile and keep in mind that any job, be it sweeping or other manual labor, offers a chance for positive interpersonal interactions. These good relationships will aid us in spreading the Dharma and helping sentient beings.

Towards others, we must have equanimity, and towards ourselves, we must have confidence. Self-confidence eliminates anxiety and anger in the face of criticism. One’s self-confidence, moreover, should not depend on compliments from other people. In addition, self-reflection is crucial: we need to identify and correct our mistakes, and if we have done nothing wrong, we should not let criticism bother us. Consequently, whether justified or not, criticism actually helps us become better people. To recognize that typically vexing occurrences offer valuable chances for self-improvement, we must first adopt a balanced approach to life.

Venerable Shiou Huei

Reverend Shiou Huei is from Taipei, Taiwan. Her family name was Huang. She graduated from Taiwan National University's Nursing Department. Afterwords, she worked at Taiwan National Hospital and was in charge of setting up the Intensive Care Unit at Kuo Tai Hospital. She later earned a Master's degree from UCLA and returned to Taiwan to teach.

Her career in the hospital reminded her of the impermanence of life and the serious consequences of karma. Thus, she started studying Buddhism and visited various Buddhist sites in southeast Asia. She took her vows in September 1997. She is currently in charge of the Temple's Practices.

Venerable Shiou Chi

Reverend Shiou Chi is from Tai Nan, Taiwan. She graduated from nursing school and became a certified nurse when she came to America. She has also studied anesthesiology at the University of Virginia and health education at Ottawa University in Kansas. After graduation, she worked at the Texas Medical Center for numerous years. Reverend Shiou Chi is very sincere and optimistic. She has been the administrative head of the Association for over ten years. She is familiar with all of the Association activities and has contributed greatly to the Association. She took her vows in March 1997. In February of the following year, she traveled to Bohdichechae in India to receive the Full Commands for nuns sponsored by Taiwan Buddha Light International. She is currently in charge of the Temple's public relations.

Venerable Shiang Pei

Reverend Shiang Pei was born in Tai Nan, Taiwan. She graduated from professional school in 1983. She took vows at Chan Ran Temple of Tai Nan in 1988. She then enrolled in Ling Chuan Temple's Buddhist School at Chi Lung in September of that same year. She transferred to Yuan Kwan Tem-ple's Buddhist School in Chung Li in September of 1989. She graduated in 1992 and returned to serve at Chan Ran Temple. She came to America in 1996 to visit various Buddhist establishments.

Venerable Shiou De

Reverend Shiou De was born in Taipei, Taiwan. Her family name was Hsu. After graduating from professional school, she worked for Hua Nan Bank for twenty-three years. After attending a meditation retreat, she realized that the monastic lifestyle closely echoed her own outlook on life. Thus, she gave up her career and her pending retirement benefits, and took vows in 1996 under Reverend Jan Hai. Reverend Shiou De is peaceful and calm. She is the first disciple to take vows at Jade Buddha Temple and is currently in charge of the Temple membership.

Venerable Rong Tong

Venerable Rong Tong was born in Shin Chu, Taiwan. His family name was Hsu. He is the son of Dr. W. W. Hsu, a long time member of the Texas Buddhist Association. He graduated with an accounting degree from Taiwan Fu Ren University. After graduation, he taught in a professional school for three years then he immigrated to America in 1981 and ran a business for several years. In 1988, he took vows at Kwan Yin Temple in Los Angeles under Reverend Chao Ding.

In 1989, he returned to Taiwan to further his Buddhist studies. He attended Yuan Kwan Temple Buddhist School in Chung Li for three years, after that returned to America. In 1996 he became the supervisor for Buddha Light Temple and now assists the Association with various administrative tasks.

Reverend Rong Tong is sincere toward people, studious in his practices, and well-practiced in the art of storytelling. He often gives Dharma lectures to members and visitors.

Venerable Shih Wing Sing

Rev. Wing Sing is also known as Yen Lin. He was born in 1926 in Liaoning of Tso Chi county, China. He became a Buddhist monk at the early age of twelve. His first official monkshood ceremony was at Tseng Fu Monastery in 1943.

For many years he studied under many prestigious Buddhist Monks in China. During this period there were many misunderstandings of Buddhism in China. In many cases they lead to superstition and corruption. Reverend Wing Sing followed his pure insight, studied hard and learned the Buddha's teachings. When the war broke out, he was forced to leave China and settled in Hong Kong.

Following the instruction of Reverend Ting Hsi, Reverend Wing Sing established the Tang Lin Sanctuary on the barren slopes in Hong Kong. Under extreme environmental conditions and hardship, the sanctuary was constructed to provide Pure Land teaching for the masses. Because of the success he had been asked to take on many similar projects for the benefit of the Buddhist community.

One of many motto from Rev. Wing Sing is "To deliver all sentient beings from the depth of suffering even if it means sacrificing the personal peace of mind and comfort."

He had dedicated himself solely to the welfare and charitable activities of the society. His legacy and accomplishments are plenty. His selfless nature abounds. The seeds of his dedication include the founding of the Texas Buddhist Association, and the construction of Buddhist Light and Jade Buddha Temples in Houston, Texas.

Even at this advanced age he is still busy promoting Buddhism and building Buddhist centers all over the world. Some of his recent projects involve in locations such as Boston USA, Sandakan Malaysia, and Australia. His most current effort is to revive Buddhism in China. He is planning and working towards building centers and Buddhist facilities for the training and education of the next generation of Buddhists. This is a noble way of rebuilding the Buddhist community in the country where he came from.

Meet the Monks & Nuns

Buddhist monks (Bhikkhu) and nuns (Bhikkhunis) are monastics that have vowed to live by the many requirements and precepts of the Vinaya. They lead a simple and meditative life which supports their spiritual practice. At Jade Buddha Temple, they offer guidance and wisdom. To learn more about the monks at Jade Buddha Temple, please select from below (list is in progress):

Venerable Wing Sing
Venerable Jan Hai
Venerable Hung I: Abbot, Jade Buddha Temple
Venerable Rong Tong
Venerable Shiou Huei

Venerable Hung I

Venerable Hung I was introduced to monastic practice in Burma when he was seven years old. In 1969, he traveled to Taiwan to study the Buddhadharma at Fo Kung Shan Buddhist College. Finally, he came to America in 1978 to propagate Buddhism and serve the Buddhist community in the west. Today, he is the vice-president of the Texas Buddhist Association, and the Abbot of Jade Buddha Temple.

Ven. Hung I excels in introducing and teaching Buddhism in both Chinese and English. He often presents to the English discussion group at Jade Buddha Temple, and makes presentations to other associations, and community events. Here is the valuable message from Ven. Hung I:

"Try to listen and understand other people's viewpoints and needs, and avoid being self-centered or closed-minded."

Venerable Jan Hai

Veneralbe Jan Hai has been a monk for over fifty years, since he was nine years old. He studied Buddhadharma at the age of 16 in the Buddhist college of Tein-Ning Temple in Northern China, and became a follower of the late Chinese Buddhist great master, Ven. Tsi-Hung. Ven. Jan Hai spent nearly eight years studying Theravada Buddhism in Thailand, and received his master's degree in Buddhism from Tokyo's Risho University in 1969. He traveled to America three years later, and today he is the president of the Texas Buddhist Association, and has been a past Abbot of the Jade Buddha Temple.

Ven. Jan Hai has authored a book, "The History of Theravade Buddhism," and has translated two more, "The Dhammapada, or the way of the Truth," and "A Pictorial Biography of Sakyamuni Buddha," into Chinese. He presents Sunday dharma talks at Jade Buddha Temple. The Venerable shares this insight with us:

"Everything that is, is without self; when this one discerns with wisdom, then is one disgusted with ill; this is the path of purity."

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Questions?

If you have any questions about Buddhism or the Jade Buddha Temple, please feel free to contact us.

Phone: 281-498-1616
Fax: 281-498-8133
Email: jadebuddhatemple@gmail.com

Jade Buddha Temple is located near the intersection of Dairy Ashford Road and Bellaire Boulevard; The parking lot entrances are off Leader Road.

6969 Westbranch Drive
Houston, TX 77072-2163
USA
[click for map]

About Buddhism

Buddhism is a religion to about 300 million people around the world. The word comes from 'budhi', 'to awaken'. It was originated about 2,500 years ago from Siddhartha Gotama, known as the Buddha, which means "awakened or enlightened one".

To many, Buddhism goes beyond religion and is more of a philosophy or 'way of life'. It is a philosophy because philosophy 'means love of wisdom'. The Buddhist path can be summed up as: to lead a moral life, to be mindful and aware of thoughts and actions, and to develop wisdom and understanding.

Buddhism is becoming popular in western countries because it has answers to many of the problems in modern materialistic societies. It also includes a deep understanding of the human mind which prominent psychologists around the world are now discovering to be both very advanced and effective.

There are many different types of Buddhism, because the emphasis changes from country to country due to customs and culture. What does not vary is the essence of the teaching — the Dhamma or truth. While the texts and teachings of Buddhism are voluminous and profound, a few basic principles are listed here:


The Four Noble Truths

1) Life is Suffering
Life includes pain, getting old, disease, and ultimately death. We also endure psychological suffering like loneliness frustration, fear, embarrassment, disappointment and anger. This is an irrefutable fact that cannot be denied. It is realistic rather than pessimistic because pessimism is expecting things to be bad. instead, Buddhism explains how suffering can be avoided and how we can be truly happy.

2) Suffering is Caused by Craving
We will suffer if we expect other people to conform to our expectation, if we want others to like us, if we do not get something we want,etc. In other words, getting what you want does not guarantee happiness. Rather than constantly struggling to get what you want, try to modify your wanting. Wanting deprives us of contentment and happiness.

3) Suffering Can End When Craving Ends
The third truth is that suffering can be overcome and happiness can be attained; that true happiness and contentment are possible. if we give up useless craving and learn to live each day at a time (not dwelling in the past or the imagined future) then we can become happy and free. We then have more time and energy to help others. This is Nirvana.

4) The Eightfold Path is the Path to Happiness
Reaching this liberated state is achieved by following the path laid out by the Buddha.


The Eightfold Path
The Eightfold Path is being moral through what we say, do, and our livelihood, focusing the mind on being fully aware of our thoughts and actions, and developing wisdom and compassion for others. It's eight parts are divided into three groups:

Wisdom
that purifies the mind and reveals the true nature of things

1) Right View
Or right perspective, vision, or understanding. It is the right way of looking at life, nature and the world as they really are. It is to understand how reality works. Right view begins with concepts and propositional knowledge but through the practice of right concentration it gradually becomes transmuted into wisdom which can eradicate the fetters of the mind, inspiring the person to lead a virtuous life.

2) Right Intention
Or right thought, resolve, conception, or aspiration. The practitioner should constantly aspire to rid themselves of whatever qualities they know to be wrong and immoral.

Ethical Conduct
that rejects unwholesome deeds

3) Right Speech
Making best use of our words. Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter.

4 Right Action
Or right conduct. Being morally upright in ones activities, not acting in ways that would be corrupt or bring harm to oneself or to others. Abstaining from taking life, from stealing, and from sexual misconduct.

5) Right Livelihood
Not engaging in trades or occupations which are dishonest or, directly or indirectly, result in harm to other living beings.

Mental discipline
and concentration which brings mastery of one's own mind

6) Right Effort
Or right endeavor. Abandoning all the wrong and harmful thoughts, words, and deeds. Instead, giving rise to what would be good and useful to themselves and others in their thoughts, words, and deeds, without a thought for the difficulty or weariness involved.

7) Right Mindfulness
Or right memory, awareness, or attention. Keeping our minds alert to what affects the body and mind. Being mindful and deliberate, making sure not to act or speak due to inattention or forgetfulness.

8) Right Concentration
Developing the ability to maintain mental focus and clarity, stilling the mind and ridding it of hindrances and defilement. This is achieved through a variety of meditative techniques.


The Three Jewels of Buddhism are: Buddha (the teacher), Dharma (the teachings), and Sangha (the community). Taking refuge in these is the foundation and beginning of Buddhist practice. There are many other helpful teachings and practices in Buddhism, such as The Middle Way, teachings on impermanence and dependent origination, emptiness, Karma & rebirth, liberation, meditation, and many other sutras (scriptures/lessons). But the ultimate aim to all of these is to address suffering in our lives through greater enlightenment. If you have questions about Buddhism, please feel free to visit us at the temple or contact us!



Many thanks to Buddhanet.net and Wikipedia, from which much of this wording was used.

Events Schedule

A more complete schedule of regular Temple events and activities will be here shortly. Please check back to this page soon!

Please visit us for meditation and Dharma discussion every Sunday morning at 9:00am.

SEE MORE ON OUR EVENTS CALENDAR

Activities at a Glance:

TBA Jade Buddha Temple 2009 Dharma Activities (partial)

Sep. 3~4	Thur. ~ Fri.	7:30P~9:30P	Ullambana, Chanting
Sep. 5	Sat.	9A~4P	Ullambana, Chanting
Sep. 6	Sun.	10A~12P	Ullamabana Ceremony	Grand Hall
Sep. 6	Sun.	2:30P ~4P	Memorial Service@@Bodhi Center
Sep. 13			How to express kindness to people and animals?	Ven. Hung-I
Sep. 20			Practical Buddhism and Experience Sharing	Josten Ma
Sep. 27			Conversation with Mad Monk	Ven. Hui Yong
Oct. 4			TBA	Ven. Rahula
Oct. 17	Sat.	9A~4P	Temple Clean Up (2)
Nov. 21	Sat.	10A~4P	Annual Fund Raising Bazar
Nov. 23~29	Mon. ~ Sun.		7-Day Meditation Retreat@Bodhi Center	Ven. Seelananda
Dec. 25~27	Fri. ~ Sun.		3-Day Retreat@Bodhi Center	Ven. Hung I

6969 Westbranch Drive
Houston, TX 77072
[click for map]

About the Temple

Texas Buddhist Association (TBA) is a non-profit religious organization committed to providing religious ceremonies and educational programs as well as serving the community. Since its founding in 1979 by a group of lay Buddhists under the guidances of Ven. Wing Sing, Ven. Jan Hai, and Ven. Hung I. TBA has expanded to become one of the largest Buddhist institutions in Texas with over 1000 participating members. There are several other resident monastics. TBA also is a founding member of the Texas Buddhist Council and member of Interfaith.

Built in 1989, Jade Buddha Temple covers two-and-a-half acres in southwest Houston and consists of the Grand Hall, Kwan-Yin Hall, the Youth Activity Center, a library, a dining hall, several living quarters, and a lotus pond with a statue of Kwan-Yin as its centerpiece. In addition to serving the religious and spiritual needs of its members, the Temple functions as a Buddhist study and research center for many different educational institutions.

At Texas Buddhist Association, our goal is to adopt and practice Buddha's teaching of loving kindness, compassion, joyfulness, and serenity in our daily lives for the benefit of ourselves and others. Additionally, we learn to cultivate the wisdom necessary for clear understanding of both the universe and the human spirit.

Our English programs includes meditation and provide child care for those attending. In addition, we serve a delicious vegetarian lunch on Sundays and host numerous special events

We, the members of Jade Buddha Temple, invite you -- regardless of your background or religious affiliation -- to enter our community, learn more about Buddhism, and participate in our spiritual enrichment programs. We are always eager to welcome new members into our family.


Jade Buddha Temple is located near the intersection of Dairy Ashford Road and Bellaire Boulevard; The parking lot entrances are off Leader Road.

6969 Westbranch Drive
Houston, TX 77072-2163
USA
[click for map]

Phone: 281-498-1616
Fax: 281-498-8133
Email: jadebuddhatemple@gmail.com

Frequently Asked Questions (FAQ)

I am interested in participating Meditation and Yoga on Sunday. Do I need to register or make an appointment?

Meditation starts at 9:00AM and follow by lecture and discussions. Everyone is welcome and to the Sunday programs and open to all. If you like to get a brief orientation arrive 15 minutes earlier usually someone will be there to give you a brief orientation.


I am a beginner although I've done much reading and practice on my own and I feel a bit uncertain.

Certainly, just come. May be it feels like the first time we try swimming, it is ok. The English group meets every Sunday for meditation, lectures and discussions. Programs are open to all who are interested. Details Schedule and description are available in our web page.


What to wear for meditation?

Wear comfortable clothing which should be loose to keep the body warm. No shorts so as to cover the knees for warmth. The body should be covered to keep humidity and draft off, as pores open during meditation.


Members of our church/school/college would like to visit a Buddhist temple to learn about Buddhism. Is there any possibility of this happening?

At Jade Buddha Temple we have many visits from church, schools and organizations. To help us make your trip rewarding, tell us more about your plan, the size of your party, age range, and preferred dates and time. We will try and accommodate best we can.


I am taking a school course and interested in Buddhist principles. Can you help me to get a better understanding so I can complete my assignment?

We are more then happy to give you assistance with your school work. The best time to join us is on Sunday starting at 9:00AM for meditation and follow with discussion. You should have plenty of opportunities to get information for class assignments.

Venerable Hui Yong Shih

Born in Texas, Venerable Hui Yong Shih enlisted in the Marine Corps in 1961 and was released in the year of 1969. He then spent most of his working career living in the United States.

His formal Buddhism class training began in California in the year of 1995. Upon meeting with Venerable Master Hsing Yun he moved to Taiwan for further studies where he lived and worked primarily in the Meditation Hall and performed other administrative and support duties as well.

In February of 1998 he traveled to India and was fully ordained as a Bhikkhu in Bodhgaya, India. After some brief travel through Thailand and Nepal he then retuned to Taiwan.

In 1999 he was transferred to a New York State Temple. Since then he has done some international and national travel and mostly has lived in temples sponsored by the Chinese Communities and Culture as well as Korean and Zen Temples.

We are now very fortunate to have him in the Jade Buddha Temple here in Houston. Recently when asked what his plans for our English speaking group were, he stated that a new program for the first time visitors is one of his main concerns. He wants to write a personal email to new comers thanking them for their attendance in hopes that they will join us again. He wishes every one to know that Jade Buddha temple embraces all religions and mentioned his desire to invite leaders from other religious communities as guest for our Dharma discussions in hopes to make new comers feel welcomed.

He believes Buddhism in America is definitely on the rise as most people arrive looking for answers. Buddhism can compliment anyone’s religious beliefs and ease the process we go through in order to find the answers to many unanswered questions. He states people have to recognize that results are shown by actions.

His attraction to Buddhism began with his need to look inside himself. He refers to life as being “peeks and valleys”. During his ordination he realized there were issues that needed to be resolved as he felt tormented by his participation in the Vietnam War and how to let go. Buddhism has made him able to move on.