8 TEACHINGS OF THE BUDDHA FOR NURTURING BEAUTY OF SOUL AND APPEARANCE

According to Buddhist teaching, human beings are composed of two elements: name and form. Name refers to feeling, perception, mental formations, and consciousness; form refers to the physical body. Feeling, perception, mental formations, and consciousness belong to the realm of spirit, while form belongs to the realm of matter. In other words, this is body and mind. Since we have a body, we have needs such as food—as infants we are nourished by our mother's pure milk, and as we grow, our mothers choose the freshest, cleanest food for us, avoiding anything toxic to our health. As for the mind, mothers teach their children with kind words and wise thoughts, and send them to school to broaden their knowledge. Once we become independent, each of us must learn to care for ourselves, for health is our greatest wealth—with health, we have everything. If illness lingers endlessly, even mountains of gold and oceans of silver cannot bring peace or happiness. The same is true for the spirit: we must nurture and cultivate it so that, day by day, it grows more noble and pure.

1. Nurturing the Body

1.1 Eating

When eating, we must be mindful that eating is meant to nourish the body, and consider whether the food we consume truly provides proper nutrition. For example, we should avoid spoiled or rotten food, food containing toxins, expired food, or food laden with artificial sugars. Since ancient times, folk wisdom has held that "illness enters through the mouth." All sickness arises from what we eat and drink. Therefore, we should eat only what is sufficient, in proper balance—eating too much brings illness, while eating too little weakens the body. The Samyukta Agama records that King Prasenajit once visited the Buddha, his body heavy and overweight, and said: "World-Honored One, my body has become obese. I do not know what to do." The Buddha recited a verse, which the king had his attendant memorize and recite at every meal, so that the king would maintain mindful awareness while eating. Through this practice, the king's eating became more moderate, and his body grew lean again.

Mindfulness while eating means chewing thoroughly, not eating at improper times, and contemplating the origin of the food before us. For instance, when eating meat, we may enjoy its taste without realizing that countless beings suffered pain and harbored resentment because of it. If we sustain our own life by taking the life of another being, where then is our compassion and loving-kindness? The Buddha taught that whatever seed we sow, we shall reap its fruit. Killing living beings for food will surely bring us, in time, a similar fate in return. Moreover, within this cycle of birth and death, we are not born only once but revolve through countless lifetimes across the six realms. In eating the flesh of animals, we may unknowingly be eating the flesh of our own grandparents, ancestors, or parents from a past life. This, too, is one of the causes that leads us into suffering and submersion within the six realms.

Those who watched episode 8 of the program "The Miraculous Dharma" will know that the CEO of Ton Hoa Sen Group has remained a lifelong vegetarian while staying healthy and successful. Indian people eat rice with a soup made from yellow lentils and salt, along with chapati—kneaded wheat dough rolled thin and grilled, dipped into the soup. Tibetans eat in a similar way. In Japan, Mr. Ohsawa devised a macrobiotic method of eating brown rice with sesame salt. Yet all of these people live healthy, resilient lives with little illness. This shows that simple eating is not the cause of sickness or poor health. In fact, there are people who feast on rich delicacies prepared in every possible way, yet remain ill nonetheless. Therefore, we should reconsider our approach to eating. If we know how to eat properly, even a vegetarian diet can keep us healthy and even reduce illness. For monastics, the Buddha taught that one should eat only in the morning and at midday, and refrain from eating in the evening. Eating too much at night can cause drowsiness during practice and give rise to excessive desire. Thus, only a light meal should be taken in the evening.

1.2 Drinking

Depending on our activity, the weather, or the body's needs, we should consume fluids appropriately. When drinking, we should choose beverages beneficial to health and avoid those harmful to the body. According to researchers, carbonated drinks contain carbon dioxide gas, which upon entering the bloodstream can cause pain in the intestines and stomach. In one experiment, a piece of bone was placed into a carbonated soft drink; after ten days, the bone had decayed and dissolved completely.

Alcohol is a beverage harmful not only in this life but in lives to come. In Buddhism, drinking alcohol is one of the precepts to be avoided. The Vinaya records that intoxication leads to the following: 1. A scattered mind and lost wealth; 2. A body prone to illness; 3. An increased tendency toward violence; 4. Anger flaring up, easily provoking conflict; 5. Gradual decline of wisdom; 6. Depletion of merit and virtue; 7. Failure in one's endeavors; 8. Increased sorrow and suffering; 9. Suffering brought upon one's parents, spouse, and children; 10. At the end of life, rebirth in hell to endure suffering, remaining in darkness lifetime after lifetime. Thus, drinking alcohol is truly perilous—it not only clouds the mind but also affects future generations.

1.3 Breathing

The Buddha taught that life exists only within the span of a single breath. Every day we breathe in smoke from factories and plants, along with road dust and vehicle exhaust. Therefore, we need time each day to purify our bodies through breathing practice. Sit and inhale until the abdomen is completely full, then exhale once you can inhale no further—the abdomen expanding on the in-breath, contracting on the out-breath. Practicing this breathing daily helps blood circulation, strengthens the body's resistance, and preserves youthfulness. This method is especially beneficial for office workers, helping to relieve stress and restore a refreshed spirit. So instead of engaging in idle chatter, we might use that time for deep breathing accompanied by the recitation of the Buddha's name. Breathing while reciting the Buddha's name benefits both body and mind—this, too, is a form of spiritual practice!

1.4 Movement

When the human body moves, blood circulates properly and illness is reduced. A car left unused for years will rust. The human body is the same—without activity, sickness arises. Those who engage in little physical labor should make an effort to exercise, or, as Buddhist practitioners, engage in walking meditation. One practice especially beneficial to body and mind is prostrating to the Buddha. Prostration is a form of movement that promotes blood circulation while also serving as excellent spiritual practice—about 100 prostrations each morning. One more important point not to be overlooked: the human body contains three vital elements—essence, vital energy (khí), and spirit (thần). Essence is the marrow of one's being, formed from the nutrients of food; when essence is abundant, vital energy is strong, and when vital energy is abundant, the spirit becomes clear. Thus, those who indulge excessively in unrestrained desire will deplete their essence and vital energy, leaving the body frail and weak. Therefore, moderation and a disciplined lifestyle bring good health and longevity.

1.5 Sleep and Rest

A body that is active must also have rest. Thus, sleep is especially important for our bodies. Depending on each person's daily schedule, one should arrange sleeping hours appropriately. One should avoid oversleeping, which leads to fatigue, mental dullness, and physical laziness.

In summary, nurturing the body requires eating, drinking, breathing, movement, and rest all carried out with mindfulness. Practicing this in daily life brings about a healthy and peaceful existence.

2. Nurturing the Mind

The mind, too, has a need to be "fed." If we nourish it daily with unwholesome influences, it will grow cruel and malicious. Watching excessive amounts of film, reading pornographic or violent material—these will certainly have a negative effect on one's character. Therefore, those who study the Buddha's teachings must nourish the mind with wholesome dharma—teachings that guide the soul toward truth, goodness, and beauty. The sutras say: "Deeply entering the treasury of the sutras, wisdom becomes as vast as the ocean." Thus, we should regularly read the sutras and listen to the Dharma each day. When planting a tree, if we wish it to flourish, we must tend and nurture it. The human mind is the same—through diligent recitation of sutras, listening to the Dharma, and self-correction, the mind will always find peace.

2.1 Nurturing Loving-Kindness (Từ)

Loving-kindness is the wish for all beings to know the path of the Dharma, to avoid evil, and to turn toward goodness. One with loving-kindness is like a mother who always loves and shelters her child, even if that child is disabled, troubled, or disobedient. This is unconditional, boundless love. If we can cultivate such a heart, resentment and anger will gradually diminish, while our capacity for love grows greater each day.

2.2 Nurturing Compassion (Bi)

Compassion is the sorrowful feeling that arises upon witnessing sentient beings caught in the cycle of birth and death, disaster, and conflict—those suffering in the realms of hell and hungry ghosts. We must give rise to a heart that wishes for their liberation from suffering, regarding all beings as our own kin. When they suffer, we suffer along with them. The greater our compassion grows, the more our capacity for cruelty and violence diminishes.

2.3 Nurturing Sympathetic Joy (Hỷ)

Joy here does not mean pleasure derived from craving, indulgence, or the satisfaction of base desires, but rather the joy felt upon witnessing others' success, prosperity, and their cultivation of virtue and merit. Nurturing sympathetic joy means struggling against the jealousy within us and continually refining ourselves toward greater nobility of spirit.

2.4 Nurturing Equanimity (Xả)

Equanimity means non-attachment—a mind unmoved by praise or blame. Where there is attachment, affliction is sure to follow. When a bird flies across a river, its reflection no longer remains upon the water's surface once it has passed. Living in this way brings peace and freedom to the mind. Whatever comes, we accept; whatever goes, we do not cling to with distress. The Buddha taught: "Do not pursue the past, do not long for the future." To live by this spirit is to nurture equanimity within ourselves.

2.5 Nurturing Humility

Humility means always showing respect, gentleness, courtesy, and consideration toward others. One who is arrogant and self-important becomes difficult for others to love and draw close to. Whereas one who is humble, aware of one's own shortcomings, will continue to learn and grow. In Theravada Buddhist countries, kings themselves bow before the Buddha—an expression of humility that narrows the space for pride within the heart.

2.6 Nurturing Reverence

Upon attaining enlightenment, the Buddha declared: "I am a Buddha who has already attained; sentient beings are Buddhas yet to be." Thus, whether noble or lowly, beautiful or plain, wise or ignorant, whole or disabled, all beings possess Buddha-nature. Therefore, by respecting everyone and seeing the Buddha within each person, our sense of reverence will steadily grow.

2.7 Nurturing Selflessness and Altruism

Selflessness means forgetting oneself; altruism means acting for the sake of others. The purpose of one who studies the Buddha's teachings is to seek enlightenment above, and to liberate sentient beings below. Having encountered the Dharma today and learned to practice it, we should wish to spread these teachings widely, so that everyone may come to know the Dharma and cultivate themselves as we do. According to the law of cause and effect, planting good causes brings good results; living altruistically earns the love and respect of others.

2.8 Regularly Practicing and Studying the Buddha's Teachings

Those who study the Buddha's teachings must focus on two matters: first, reciting sutras and listening to the Dharma; second, sitting in meditation and reciting the Buddha's name. Reciting sutras and hearing the Dharma broadens one's knowledge and understanding, so that practice may be truly beneficial. As the ancestral masters have said: "Take the joy of meditation as sustenance, and let the joy of the Dharma nourish and enlarge the aspiration for enlightenment." Studying the Dharma regularly is like walking through mist for a long time—eventually, one becomes soaked through. Nurturing a wholesome mind makes one's speech and actions gracious; this brings peace in this life and rebirth into a fortunate realm in the next. Conversely, one who nurtures an unwholesome mind, speaks harshly, and acts unkindly will be avoided by others, suffering in this life and falling into unfortunate realms in the next.

In summary, those who study the Buddha's teachings must be mindful of nurturing both body and mind. Though the body is impermanent and illusory, it is the vessel that carries us across the ocean of birth and death's suffering. If we neglect our health, falling ill again and again, we will have no time left for spiritual practice. As for the mind, we should regularly recite sutras, chant the Buddha's name, listen to Dharma teachings, and practice nurturing loving-kindness, compassion, sympathetic joy, equanimity, humility, reverence, selflessness, and altruism. By doing so, in this very life, body and mind will find peace and happiness, moving ever closer toward liberation from the cycle of birth and death.