CONTENTS. 03 Chan Practice and Faith. 15 About the Author : Master Sheng Yen. 17 Appendix

Transcription

1 CONTENTS 03 Chan Practice and Faith 15 About the Author : Master Sheng Yen 17 Appendix

2

3 Chan Practice and Faith People interested in Chan practice often find it difficult to have religious faith. As faith is intrinsically emotional, and Chan practitioners emphasize personal cultivation to gain physical and mental benefits or the experience of Chan, they find it hard to accept religious faith. This is actually a great mistake. Many people think that Chan practice depends solely on their own efforts, requiring self-reliance, while those who practice by reciting the Buddha's name depend solely on external help. Both of these views are incorrect. In reality, Chan practice also requires external help, and the practice of reciting the Buddha's name also requires one's own effort. One can hardly become an accomplished Chan practitioner through one's own efforts. In India, China and Tibet, all meditators need the support and assistance of teachers, Dharma-protecting deities, and the Buddhas and bodhisattvas. That is why Chan monasteries in China erect and worship the statues of Dharma- Chan Practice and Faith 3

4 protecting deities such as the eight divisions of divinities and the four deva kings. In the past, eminent masters often encouraged Chan practitioners to "entrust their bodies to the monastery and their lives to the Dharma-protecting deities" during Chan meditation. You don't need to be concerned about your body since it will be taken care of by the masters on duty. You simply follow the monastery's routines. However, to achieve good results in your practice, you need the support of Dharmaprotecting deities. Without such assistance, one may face physical and mental obstructions, which may turn into demonic hindrances. Practicing Chan depending solely on one's own efforts without believing in the power of the Buddhas, bodhisattvas, and Dharmaprotecting deities cannot be considered practicing Buddhism at all. Chan practitioners should believe that in addition to meditating diligently and working on Chan, they need to accumulate merit and cultivate virtue. The idea that one can attain enlightenment or liberation by 4 Chan Practice and Faith

5 meditating on one's own is itself an obstacle that precludes real liberation. How can a self-seeking person become enlightened? Therefore, the Chan school also emphasizes practices such as giving and repentance. If one does not show concern for the benefit of all sentient beings, sincerely give of oneself for others, and devotedly practice giving and make offerings, it will be quite difficult to succeed in spiritual practice. In the past, many as-yet-unenlightened Chan masters at large monasteries engaged in "work cultivation," performing all kinds of manual labor for their masters and monasteries. Such work included carrying water, chopping wood, cooking and other kitchen chores, growing vegetables, as well as cleaning up and maintaining the monastery and grounds. At traditional Buddhist monasteries, forty-eight types of work were performed by monastic practitioners. Even today, they are relieved of complex tasks only during seven-day Chan retreats to avoid distractions. Otherwise, every monastic is assigned Chan Practice and Faith 5

6 long-term tasks. Therefore, during our seven-day Chan retreats, we make it a rule to ask every participant to do some simple chores. Chan monasteries encourage monastics to give their spare clothes, money or other possessions to the needy, keeping only the most basic necessities. In the past, a typical monastic Chan practitioner's belongings weighed just a little over one kilo, because they gave away whatever came into their possession. From these examples, we can see that a Chan practitioner must be ready to make offerings and practice giving, as well as give away unnecessary personal belongings to those who need them. Unfortunately, many Chan practitioners today are presumptuous, arrogant, selfish and petty, and lack faith. This is a pity-and dangerous. How did this happen? It's because people who take up Chan practice hope to have physical and mental experiences such as stability, joy and health. However, once these objectives are achieved, they see those achievements as the product of their own efforts, rather than the 6 Chan Practice and Faith

7 result of a spiritual response from the Buddhas and bodhisattvas, or the support of Dharma-protecting deities in the monastery. Nor do they believe these effects are due to the skilful guidance of a venerable master or certain teacher. As a result, they become arrogant, conceited and complacent, lacking both belief and a sense of respect. "Faith" means that, in spite of our own limited capacities and knowledge, we believe in the existence of certain realities. This can best be illustrated by the Chinese expression: "We look up to a sage's noble behavior like looking up to a lofty mountain. Unattainable though it may seem, we yearn for it in our hearts." When we see a lofty mountain, even though we're as yet unable to reach its peak, we still believe that there must be great masters residing yonder, and the scenery must be fantastic. The higher we climb, the more we discover things we've never seen before. This is belief based on admiration. Standing far below, we revere what is high above us, generating a belief that there must be some unknown power above that can help us. But if our faith is Chan Practice and Faith 7

8 insufficient, we won't be able to believe in things that Buddhism talks about that are beyond our ken, and our spiritual practice will not be effective. Chan Buddhism advocates belief in our own nature, that is, the belief that we ourselves can attain Buddhahood, and that we are originally the same as all Buddhas, not lacking in any single attribute of a Buddha. Chan Buddhism asserts that if only we let go of our self-centeredness, we will instantly see our "original face," so we can all attain Buddhahood. Our original face is the Buddha in our own nature. The Buddha- nature is inherent in us, not acquired after cultivation. For this reason, many people misunderstand Chan Buddhism and neglect the importance of faith. The basic theory that we are all intrinsically Buddhas is correct. But in practice, it doesn't quite work that way. As an illustration, everyone may become a parent, but does that mean a newborn baby is a parent? He has yet to grow up and reach adulthood. He is not a parent yet, and is still a baby. Will a baby 8 Chan Practice and Faith

9 become a parent in the future? Not necessarily. Those who take monastic vows at an early age and practice celibacy will not become parents, nor will those who are married but infertile. In theory, everyone can be a parent. But in actuality, it's not necessarily so. Similarly, in a democratic society every citizen has the right to vote, and be elected to office. However, while the majority have the right to vote, few have the opportunity to be elected. Due to a lack of ability or causes and conditions, we can only vote, but can never be elected. There are, however, those who, upon hearing that in Chan teaching "everyone has the Buddha-nature," fancy themselves as equivalent to Buddhas with perfect wisdom, though they are nothing but ignorant, mediocre people. Seeing Buddha images, they not only refuse to prostrate, but scoff, saying that as present Buddhas themselves, they do not prostrate to past Buddhas. They think, "I have a Buddha within. Why bother to worship clay or wooden statues of Buddhas, or their painted images!" Such people believe that only their own mind is Chan Practice and Faith 9

10 the Buddha and that there is no Buddha outside their mind. When they see other people making prostrations, they call it attachment. When people prostrate to a venerable master, these self-proclaimed Chan practitioners shake their heads and sigh, "There's no need to prostrate to the Buddha, let alone a monastic." One time, while someone was prostrating to me, they were pulled up by a lay practitioner who said to them, "Don't prostrate! Don't harm the master!" I, to whom the followers made prostrations, was being harmed? I was puzzled, so I asked, "What do you mean? How is he harming me?" He said, "If you are really an eminent monk of great attainment, do you still need to have people prostrate to you? If you do, that means there is attachment in your mind. The more people prostrate, the more you feel like an eminent monk. You won't attain liberation and enlightenment your whole life." I thought to myself, "Well! He has a point." The lay practitioner continued, "If you have really attained liberation, then when he prostrates to you, you 10 Chan Practice and Faith

11 should reproach him saying, 'Don't be attached to anything. Since one should have no notion of self, person, sentient beings, or beings with a lifespan, naturally there should be no notion of master and disciples. Why bother to make prostrations!'" Oh! This layman has a really sharp tongue. I asked him, "Do you prostrate to the Buddha?" He said, "I prostrate to the Buddha within." I asked, "How do you do that?" He replied, "I don't do it with my body, but with my mind." I asked, "How do you do it with your mind?" He said, "Achieving a free and easy state of mind is prostration. Having no obstructions in the mind is prostration." What he meant is that there was no need to prostrate to Buddhas or bodhisattvas, and he believed in nothing but himself. Actually, this is neither Buddhism nor Chan, but a type of arrogant, demonic view that lacks faith. This kind of person may have had some minor experiences in meditation and developed a kind of overconfidence, which we call Chan Practice and Faith 11

12 "pride of superior attainment." After having read some specious Chan texts, they are caught up in erroneous views. While in this life, they think they've already attained liberation. Once they die, they may be reborn in the heavenly realm if they have great merit. However, because they don't have the right view and understanding or believe in the Three Jewels, they will fall into a miserable plane of existence once they've exhausted their karmic rewards in heaven. If they have an improper attitude, don't keep the precepts, and always do evil, they'll fall into hell as fast as an arrow. Therefore, Chan masters believe in the existence of heaven, hell, Buddha lands, and worlds of troubles. Only to highly advanced Chan practitioners who are practicing vigorously but still harbor some attachment in their minds would a Chan master say, "There is no Buddha, no Dharma, and no Sangha. There is no heaven and hell." Chan masters say this because liberation can never be attained if one's mind is attached to the Three Jewels, heaven, or hell. On the other hand, beginning Chan practitioners must be reminded to make a clear distinction between cause 12 Chan Practice and Faith

13 and effect, and between ordinary people and sages. Otherwise, in speaking against attachment, they become trapped in inverted views, reversing cause and effect, and, as ordinary people, passing themselves off as sages. Ordinary people are just ordinary people. We should not fancy ourselves as ancient Buddhas who reappear in this world, equal in all respects to the Buddhas of the past, present and future. Chan practice is not just sitting meditation. Chan practice is not about just talking big, or solely seeking enlightenment and wanting to be equal to all past, present and future Buddhas. While promoting Chan teachings, we should also emphasize the importance of faith. By so doing, we can make it easier for people to practice successfully and help uplift their character. Chan methods also require that we let go of our attachment to the self. This must start with having faith, practicing giving, and keeping the precepts. Eliminating this attachment requires a sense of shame, humility, gratitude, and repentance. We should also have faith in the Three Jewels, Buddhas and Chan Practice and Faith 13

14 bodhisattvas, the various Dharma-protecting deities, and Chan patriarchs, as well as the teachers who guide us in our practice. Contrarily, if you are so arrogant that, having barely embarked on the Chan path, you refuse to prostrate to the Buddha, respect the Dharma and Sangha, or believe in the various Dharma-protecting deities, then don't even think about the possibility of attaining enlightenment or seeing your true nature. 14 Chan Practice and Faith

15 About the the Author: Author : Master Sheng Yen Master Sheng Yen Venerable Chan Master Sheng Yen is one of the foremost scholars and teachers of Chinese Buddhism who Venerable has contributed Chan Master greatly Sheng to the Yen revival was of one Chinese of the twentieth Buddhism. century s foremost Buddhist scholars and meditation masters, and was instrumental in the revival of Chinese He Buddhism was born near in modern Shanghai times. in 1930 and ordained as a monk in During the Communist takeover of China Venerable in 1949, Venerable Sheng Yen Sheng was Yen born escaped into a with humble the farming Nationalist family army near to Shanghai Taiwan. in After 1930; 15 he became years ofa novice strenuous Buddhist scriptural monk study at the age and of struggle 13. During his the Communist meditation work, takeover at of the China age of in 1949, 28, while he escaped sojourning with the at Nationalist various monasteries army to Taiwan. in southern At the Taiwan, age of 28, he had after the 15 years deepest of spiritual strenuous experience scriptural of study his life. and His struggle experience in his meditation was later work, recognized while sojourning by masters at various in the monasteries two main lineages southern of Taiwan, Chan (Zen), he had and one he of became the deepest the spiritual lineage experiences holder of these of two his life. schools Soon of after, Chinese he Buddhism, entered into thea solitary Linji and six-year the Caodong. meditation retreat to deepen his realization. He later received formal lineage transmission in both After the extant spending lines six of Chan years (Zen) solitary Buddhism, meditation making to him deepen the 57th his practice, generation Venerable master of Sheng the Linji Yen line went and the to About the Author : Master Sheng Yen 15

16 Japan 52nd generation and received master his of Master's the Caodong and Doctorate line of Chan. degrees in Buddhist Literature from Rissho University. Since then, In he 1969 has Venerable published Sheng over Yen one went hundred to Japan books, to available attend graduate in Chinese, school, with English, the conviction and several that a strong other languages. education Venerable would be Sheng required Yen now to revive divides Chinese his time between monasticism. his centers In six in years New he York obtained and monasteries Master s and in Taiwan, Doctorate leading degrees intensive Buddhist Chan Literature meditation from retreats, Rissho lecturing, University, becoming and hosting the first international Ph.D. monk in the Buddhist history conferences. of Chinese Buddhism. For the last thirty years of his life, he tirelessly devoted all of his energy to advancing Buddhist education, reviving the tradition of rigorous education for monks and nuns, leading intensive Chan meditation retreats worldwide, engaging in interfaith outreach, and working on behalf of world peace, youth development, and gender equality. Venerable Sheng Yen passed away peacefully on February 3rd, He was revered by tens of thousands of students around the world. His wisdom and compassion can be found in his books in Chinese, English, Japanese, and several other languages, and in the teachings of his students and Dharma heirs both in Asia and the West. 16 Chan Practice and Faith

17 Appendix Appendix Dharma Drum Mountain Pocket Guides to Buddhist Wisdom Dharma Drum Mountain Pocket Guides to Buddhist Wisdom The books series already published: The books series already published : E-1 Meeting of Minds E-2 E-1 Meeting In the Spirit of Minds of Chan E-3 E-2 In A General the Spirit Introduction of Chan to the Bodhisattva Precepts E-4 E-3 A The General Effects Introduction of Chan Meditation to the Bodhisattva Precepts E-5 E-4 The Effects Meaning of Chan of Life Meditation E-6 E-5 The Why Meaning Take Refuge of Lifein the Three Jewels? E-7 E-6 Why The Buddhadharma Take Refuge in the in Three Daily Jewels? Life E-7 The Buddhadharma in Daily Life E-8 A Happy Family and a Successful Career E-8 A Happy Family and a Successful Career E-9 Chan Practice and Faith E-9 Chan Practice and Faith E-10 Establishing Global Ethics E-10 Establishing Global Ethics E-11 Wu Ming Exposes Ignorance E-11 Wu Ming Exposes Ignorance E-12 The Buddha Mind, Universe, and Awakening E-12 The Buddha Mind, Universe, and Awakening E-13 The Dharma Drum Lineage of Chan Buddhism E-14 Master Sheng Yen E-15 The Six Ethics of the Mind E-16 Living in the 21 st Century: A Buddhist View Appendix 17

18 Books in English by Venerable Master Sheng Yen : Venerable Chan Master Sheng Yen Attaining The English the Way edition books already Catching published a Feather : on a Fan Complete Enlightenment Dharma Attaining Drum the Way Faith Catching Mind a Feather on a Fan Footprints Complete Enlightenment in the Snow Getting Dharma the Drum Buddha Mind Hoofprint Faith Mind of the Ox Illuminating Getting the Buddha SilenceMind Infinite Hoofprint Mirror of the Ox Method Illuminating of No Silence Methed Setting Setting in Motion the Dharma Wheel Shattering Song of Mind the Great Doubt Song Subtle of Wisdom Mind Subtle The Poetry Wisdom of Enlightenment The The Infinite Mirror The The Sword Poetry of Wisdom Enlightenment The The Six Paramitas The There Sword is No of Suffering Wisdom There Zen Wisdom No Suffering Zen Wisdom Things Pertaining to Bodhi 18 Chan Practice and Faith

19 DDM Overseas Contact Branches Overseas Center and Office AMERICA Burlington Branch, VT Tel/Fax: Website: Antario Chapter 1027 McNicoll Avenue Toronto, ON M1W 3W6, Canada AMERICA Chan Meditation Center Tel: CHAN Tel (1-718) MEDITATION CENTER Website: Fax (1-718) Corona Avenue, Elmhurst, NY 11373, U.S.A. Mid-Atlantic Region Tel: Add Corona Ave., Elmhurst, NY 11373, U.S.A. New Jersey Chapter Fax: Website: Jersey Avenue, New Brunswick, NJ 08901, U.S.A. DHARMA Dharma Drum DRUM Retreat RETREAT Center Tel/Fax: CENTER Tel (1-845) Website: Fax (1-845) Quannacut Road, State College Branch, PA Pine Add 184 Bush, NY Quannacut 12566, U.S.A. Rd., Pine Bush, Tel: NY , U.S.A. Tel: Website: Fax: Website: South Region Dharma Drum Mountain Buddhist Washington Association Branch, DC DHARMA DRUM MOUNTAIN D.D.M.B.A. Tel: BUDDHIST ASSOCIATION (D.D.M.B.A.) North-East Region Dallas Branch, TX North New York East Region Chapter, Tel: NY Fax: Long Tel (1-718) Island Branch, NY Website: dallas.ddmusa.org P.O.BOX Fax (1-718) 423, Upton, NY 11973, U.S.A. Tel: Orlando Branch, FL Website: Add longisland.ddmusa.org Corona Ave., Elmhurst, Tel: NY , U.S.A. Website: orlando.ddmusa.org Fairfield County Branch, CT Tel: Long Island Tampa Branch, FL Branch, NY Tel: Add P. O. Box 423 Uptan, NY 11973, Website: U.S.A. tampa.ddmusa.org Hartford Branch, CT Tel: Tallahassee Branch, FL Tel: Website: www. tallahasseebuddhistcommunity.org Appendix 19

20 Mid-West Region DHARMA DRUM MOUNTAIN Connecticut Chicago Chapter, Branch IL VANCOUVER CENTER Tel (1-203) 1234 North River Road, 8240No.5Road, Mt Prospect, IL 60056, U.S.A. Richmond, B.C. V6Y 2V4, Canada Tel/Fax: Tel: Website: Fax: Vermont Branch Website: Tel (1-802) Lansing Branch, MI Tel/Fax: Fax (1-802) ASIA Website: michigan.ddmusa.org DHARMA DRUM MOUNTAIN Street Louise Branch, MO MALAYSIA CENTER Tel: Mid-Atlantic Region Block B-3-16, 8 Avenue, Pusat acren@aol.com Perdagangan Sek. 8, Jalan SG. Jernih New Jersey Chapter Petaling Jaya, Selangor West Region Tel: Tel (1-732) DHARMA DRUM MOUNTAIN Fax: Fax (1-732) Website: LOS ANGELES CENTER Add 789 Jersey Ave. New Brunswick, NJ 08901, U.S.A N. Peck Rd, El Monte, Singapore Branch CA 91732, U.S.A 100A, Duxton Road, Tel: Singapore Pennsylvania Website: Branch Tel: Fax: Tel (1-814) San Francisco Chapter, CA Website: Bordeaux Dr., #106 Sunnyvale, CA 94089, U.S.A. HONG KONG CENTER Tel: Fax: South Room 203 2/F, Block B, Alexandra Region Industrial Bldg , Wing Hong Street Dallas Website: Branch, TX Lai Chi Kok, Kowloon Tel (1-817) Sacramento Branch, (1-972) CA Hong Kong Tel: Fax (1-817) Tel: Website: sacramento.ddmusa.org Fax: Seattle Chapter, WA Website: Orlando Bel-Red Branch, Road, Suite FL 205 THAILAND CENTER Tel (1-407) Bellevue, WA 98007, U.S.A Soi 31/1 Pattnakarn Road, Tel: Bangkok, Thailand Fax: Tel: ~6 Website: seattle.ddmusa.org Fax: ddmbkk2010@gmail.com 20 Chan Practice and Faith

21 OCEANIA Poland (Warsaw) Tampa Branch, Sydney Chapter FL Zwiazek Buddystow Czan Tel (1-727) Tel: (Chan Buddhist Union) Fax: Contact: Website: Pawel Rosciszewski, Beata Kazimierska Melbourne Mid-West Chapter Region Tel/Fax: / 38 McDowall Street, Mitcham, Chicago Chapter, Victoria 3132, Australia IL Tel (1-773) Tel: Switzerland Fax (1-773) Website: Teacher: Max Kalin (Guo-yun) Tel/Fax: Add 1234 EUROPE North River Rd., Mt Prospect, IL 60056, U.S.A. Maxkalin@chan.ch Luxembourg Laison Office Website: 15, Rue Jean Schaack L-2563 Michigan LuxembourgBranch Hildi Thalmann Haus Sein Bruungasse 16 CH3011 Bern, Tel (1-517) Tel: Switzerland Fax (1-517) Fax: Tel: ddm@chan.lu hthalmann@gmx.net Affiliates West Region United Kingdom Los Mexico 18 Huson Close, London NW3 3JW, Angeles Chapter, CA England Tel (1-626) Mar De Jade Oceanfront Tel: Retreat Center Add 9674 Chacala, Nayarit, Telstar Mexico Ave. #C El Monte, Western CA 91731, Chan U.S.A. Fellowship Contact: Laura del Valle MD Contact: Simon Child, secretary USA phone: Woodgate Avenue, San Mexico Francisco phone: Chapter, CA Bury Lancashire, BL9 7RU, U. K. Tel (1-408) info@mardejade.com Website: secretary@westernchanfellowship.org Fax (1-650) Website: Add 1153 Croatia Bordeaux Dr #106, Sunnyvale, www. westernchanfellowship.org CA 94089, U.S.A. Dharmaloka Buddhist Center Dordiceva Zagreb, Croatia Tel/Fax: info@dharmaloka.org Website: Appendix 21

22 Chan Master Sheng Yen Zen Wisdom Conversation on Buddhism In the book, Chan Master Sheng Yen answers questions from his students with clarity and depth. Collected over several years, these conversation focus on the simple yet seemingly elusive principles of Chan practice. Combining wisdom with knowledge of the contemporary world, Master Sheng Yen shows us that Chan and Buddha's teachings are still fresh and relevant in the present day. The author explains that to practice Chan we need to learn the teachings of the Buddha, and to apply those teachings in daily life as well as in Chan meditation. He also emphasizes Chan as the way of a bodhisattva, for whom wisdom and compasssion are inseparable. (c) 2004 Shambhala publications.inc.

23 Chan Master Sheng Yen Hoofprint of Ox Principles of the Chan Buddhist Path Often misunderstood as a system of mind games, the Chan path leads to enlightenment through apparent contradiction. While demanding the mentle and physical discipline of traditional Buddhist doctrine, it asserts that wisdom (buddha-nature) is innate and immediate in all living beings, and thus not to be achieved through devotion to the strictures of religious pratice. You arrive without departing. Drawing its title from a famous series of pictures that symbolizes the Chan path as the search of an ox-herd for his wayward ox, it is an inspirational guide to self-discovery through mental transformation. (c) 2001 Oxford University Press, Inc.

24 Pocket OCEANIA Guides to Buddhist Wisdom Engish E-9 Chan Australia Practice Branch and Faith Sydney Chapter Author:Master Sheng Yen Editor: International Translation Office, DDM EUROPE Publisher: Sheng Yen Education Foundation Address: 2F., No. 48-6, Section 2, Ren-ai Road, Taipei 10056, Taiwan LUXEMBOURG LIAISON URL: OFFICE Tel: Tel Fax: Fax Direct Add 15, Line for Rue Free Jean Booklet Schaack, Department: L ~7 Bonnevoie G.D. De Luxembourg To promote wisdom and compassion in our world, The Sheng Yen Education Foundation is delighted to make this and other booklets available for free distribution around the world. The Foundation gratefully acknowledges all those who generously contributed to the publishing and distribution of this booklet. Donations to assist additional printings are welcome. Your contributions may be sent to the Sheng Yen Education Foundation at the above address. For Free Distribution 1First Edition: edition: July July, Reprinted: Revised edition: April 2013 May, 2011 ISBN: Copyright Dharma Drum Mountain 2005 All rights reserved. No part of this book may be reproduced without permission in writing from the publisher. 24 Chan Practice and Faith