Life Questions: How Do You Define Success? Answered by Ven. Chang Ge

"Will I be able to achieve more in the future if I continue to study for my doctorate?" "All my classmates plan to have a study tour or a working holiday to experience life: what about myself?" "My parents want me to get a stable job." "I want to be a YouTuber, but what if I fail?" A world that embraces diverse social values appears to offer young people unlimited possibilities; however, this actually makes it even harder for them to make decisions. As we can't take two paths at the same time, how do we know which one suits ourselves the best? 

Interview with Ven. Chang Ge (常格法師), Dean of Student Affairs for Nuns at Dharma Drum Sangha University (DDSU)
 


Q1: How do I find direction in life? How do I know what kind of person I should become in the future?

The direction of each person's life is shaped by their individual value systems - what they find most valuable in life – and these values differ from person to person. Moreover, at different stages of life, one's value systems and understanding of life change as well. In my case, before becoming a monastic, I valued filial piety, fulfillment of responsibilities, and loyalty. Later on, as I got to know Master Sheng Yen after attending the activities and events organized by DDM, I became certain that monastic life was my path. This is because I saw Master Sheng Yen's work as most valuable, and I aspired to live a life like that.

Life direction is closely tied to our own "aspiration" - what kind of person we want to become. When our values change, so do our aspirations. When making decisions about our life path, it is natural to feel uncertain and at a loss. However, we can develop a better understanding of ourselves through reading, making friends, and travelling around the world to broaden our horizons. Also, with the advancement of internet technology, our learning is no longer confined by location and time. In addition, we can also calm our minds by applying Buddhist teachings and practicing meditation. In a world flooded with overwhelming information, our minds can become like murky water; by settling our minds, we gain clarity and insight into our life direction. 


Q2: How do I choose between further education or work, or between different fields to devote myself to?

While holding workshops for young people, I have asked them to write down ten things or values that matter most to them, such as family, loyalty, interpersonal relationships, and so on. Then they would start to think, "Is this really what I want? If I had to give up something, what would I let go of first?" Through this process, each person's priorities and values emerge. It becomes a process of self-discovery. In the end, we will realize what to cherish and what to give up, allowing us to make more informed decisions. For example, if a person sees their family as the most important but spends their time pursuing fame, fortune, or a favorable public perception, instead of dedicating time to their family – wouldn't that be a regret?

Many people have set a goal to become a doctor or a teacher since childhood. However, upon achieving these goals, they find that they have no other life goals. Therefore, instead of viewing social positions as our ultimate aim, think about what we can contribute and the meaning we can create in this role. For example, a meaningful life can be found in choosing to become a housewife and mother, because she can nurture her children with love rather than leaving them to grow up in a loveless environment. Therefore, it is not our social positions that matter but what we can bring to the world, that is, our "aspirations." However, we tend to focus solely on attaining social status.

Master Sheng Yen once suggested that if we have not found our direction in life, we should at least strive to maintain our moral character and avoid causing harm to others. This is also my advice to everyone. Moral character defines our humanity and distinguishes us from animals. 


Q3: What is "success?"

The definition of success is also closely related to each person's value system. When the Buddha was Prince Siddhartha, he was well off and had everything he needed. However, he still found life bitter because he had observed that all the good things were fleeting. As depicted in the book Old Path White Clouds: Walking in the footsteps of the Buddha (一行禪師說佛陀故事) by Thích Nhất Hạnh, when Prince Siddhartha was born, his father, King Śuddhodana, had planned everything for him. As Siddhartha followed his father to learn about court politics, he realized that there were many compromises to be made in politics. Their state, Kapilavastu, was very weak, and even though King Śuddhodana knew that there was a corrupt official, he could not do anything about him. This is because if he took action to address this issue, it would cause internal unrest and even lead to the downfall of their state. Therefore, the king had no choice but to tolerate the official's corruption.

Prince Siddhartha was clearly aware that the real issue was people's obsessive concern over gain and loss, which was the root cause of the problem. Political compromise was merely a treatment for its symptoms.

The Prince then determined his life's direction was to solve the root of the problem, which originates from the mind. He recognized the Eight Sufferings (aṣṭaduḥkha) in the phenomena, namely birth, aging, sickness, and death, etc. He realized that no matter how rich, young, strong, or talented a person is, they cannot escape these sufferings. He did not seek enlightenment to be remembered as a great man; his goal was to help all sentient beings find a way out of suffering. Therefore, his definition of success was to free himself from suffering and to be able to deliver all sentient beings through various skillful and expedient approaches. 

I once heard the story of Khenpo Kunga Wangchuk Rinpoche of Tibet, who was imprisoned by the Chinese Communist Party for 22 years. When asked what he feared most during his imprisonment, he replied that his greatest concern was becoming resentful and losing his compassion. Since the definition of success, for him, is to maintain compassion, he considers himself successful if he can continue to cultivate compassion in such circumstances. 


Q4: What are the benefits of living by our own values instead of adhering to the values of others, both for ourselves and those around us?

If we can live better in our own way, others can see another possibility in us that they might not have seen otherwise. Many people's lives are confined to a certain pattern, and they may feel that, due to these various limitations in life, their life can only unfold in a certain manner. If we can live another lifestyle despite such limitations, it can serve as a valuable inspiration to others. For example, when I became a monastic, my friends and former colleagues were inspired in different ways. Seeing me as a monastic over the past 16 years, they have witnessed a different lifestyle. I live as the person I want to be, finding peace and joy in the Dharma. It is beneficial for them to see this possibility.

As long as a person is clear about what matters most to themselves, and devotes themselves to the path that they are passionate about, even if there are still setbacks and sufferings, they will feel that it is worth it. Because that's the way they want to live, they naturally accept the corresponding responsibilities that come with their choice. In doing so, they would find meaning in the suffering along the way. For example, while monastic life certainly entails suffering, I have discovered that all sentient beings share the same mind as mine. We all have attachments; the differences lie in their objects and the intensity of those attachments. Being a monastic has enabled me to be constantly aware of it. With such awareness, I aspire to follow the examples of Master Sheng Yen and the Buddha, so that all the bewildered sentient beings can learn Buddhadharma. Therefore, for me, living as a monastic is not only how I want to live, but also how I achieve my aspirations. 

Compiled by Ven. Yan Hua (演化法師) based on the interview.



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Resource: Issue 443 of Humanity Magazine (July 2020), Dharma Drum Publishing Corporation
Translation: Li Siang-ling
Editing: Keith Brown