Chan

(Chinese Zen)
Shih, Jian-Liao

1 Chan Meditation
(A) Introduction

e all face different problems in life, and everyone wishes to resolve them. However, it is

not an easy task, and new obstacles often arise during the process because problems are emotionally based and emotions blur the Mind. Emotions occur because one is neither able to tame the Mind nor recognize and manifest the nature of the Mind. It is when one sees the clarity of ones Self-Nature that lifes challenges are overcome and problems are resolved. It is not difficult to be good and to perform charitable works, which are considered virtues in all major religions. The capacity to perform good deeds is due to good thoughts that create good karma. The Buddha teaches that everyone creates and lives with his/her personal karma. The doctrine of karma is subtle and exceedingly intricate. Reduced to its most elementary meaning, karma represents the sum total of ones deeds and its manifestation in thought,

speech and action.

It may be understood as the

manifestation of a cause-and-effect relationship, or the manifestation of causation. It is not easy to be consistently good because the Mind often dictates otherwise. The inability to tame the Mind, then, becomes the source of suffering. In Chan Buddhism, it is said: To attain Buddhahood is to master the Mind. To master the Mind is the way to become a Buddha. To tame the Mind is to get rid of all habitual ways, to relinquish all attachments and to be aware of Self-Nature. The Buddha was aware of the absolute nature of Mind. It is for this reason that one can speak to the perfection of his deeds for they are a manifestation of pure Mind. Therefore, the Buddhas Mind can be said to be absolutely free. He is in complete control in the formation of and in the letting go of thought. Since ordinary people do not understand or recognize the nature of Mind, they are not able to make their Mind work for them the way they would like it to. When they need to remember something from the past, they cannot make the Mind recall what it has already forgotten. Yet the Mind persists in remembering what it wishes to forget.

When emotional ups and downs such as anger are experienced, the mandate to retract this negative emotion fails because the Mind is covered with attachments. When the Mind is not mastered, the result is suffering. The basic purpose of meditation is to help one to recognize the nature of the Mind, to master the Mind and to become cognizant of the clarity of the Mind. A Mind that is not mastered is a Mind full of worries. Worries are created by an untamed Mindthinking of what should not be thought of, or, vice-versa, not thinking of what should be thought of. Consequently, life cannot be lived to the fullest unless the Mind is tamed and mastered. Anger, for example, is a manifestation of an untamed Mind. One can be incited to feel anger only by choice. Laughter follows the same model. It comes from within. When in a bad mood, even the jokes of a favorite comedian cannot make one laugh unless the Mind is free of worries and attachments. This proves that the cultivation of the Mind is an individual undertaking. Outer phenomena are not responsible for the creation of

thought.

Indeed, it is the Mind that creates all

phenomena. All states of being are created by the Mind. For example, when someone tells a joke, the Mind detaches itself from worries. This detachment creates a state of well-being. It is not the joke that creates this state. It only plays a supporting role. The joke merely changes the focus of the Mind and causes unpleasant thoughts to recede. If the Mind were not capable of

refocusing the thought process, the joke could not create a change of mood. Simply put, a state of well-being can only be induced by choice and this choice is made by the Mind Conceptual constructions are part and parcel of each personality. Not to be the master of ones thoughts is to be victimized by them. As previously mentioned, anger is a manifestation of the untamed Mind.

Unrestrained anger simply reveals an unskilled Mind that has not yet attained mastery over itself. Therefore, to obtain the wisdom of life and to find the path to enlightenment, one must first become the master of ones own Mind.

The Mind of an ordinary person is obscured by its attachment to dualities such as good versus evil, right versus wrong. The Mind of a sage or of a person, who has attained full enlightenment, and is no longer subject to death and rebirth, is constantly in a state of emptiness and awareness. In Reality, emptiness and awareness are but two characteristics of pure Mind. No thought of such an individual is ever separated from Mind. Pure Mind is not a void. On the contrary, it is very creative and adaptable. Like a glass cup, its purpose of containing and transporting water cannot be served without its being emptied first. If one has attachments, one cannot see Reality because the Mind is not pure. Every thought or being originates from Mind. Within this clarity lies great perfection and self-liberation. Within this great perfection resides clarity. Therefore, to attain full enlightenment and to master the Mind requires taming the Mind. For example, unchecked anger and greed that arise in the Mind modify human conduct. Therefore, when anger and greed overwhelm a Mind not skilled in mastery over itself, the Mind is enslaved to these emotions under the pressure of

conceptual thought. An ordinary person is trapped in the cycle of death and rebirth due to an untamed Mind. An ordinary person is one who has not achieved mastery of the Mind.

(B) Habits
Emotions and habits are individually cultivated. With the practice of meditation comes the awareness that all thoughts are created by the Mind and receive direction from within. In a word, a thought can never be imposed from without. A thought that has not arisen from the

Mind can never appear in the Mind. Involuntary thought or, otherwise stated, habitual behavior impedes mastery of the Mind. Hence the saying: What is habitually done becomes natural. Our habits become second nature and second nature becomes reflex. They are so familiar that they fill the space of the Mind. This explains why, at birth, emotions such as anger and greed need not be taught. These habitual emotions manifest without being summoned, which means that they have been cultivated gradually and

perform automatically. In day-to-day activities, each individual needs to ask himself/herself the following questions: What keeps me going? What makes me function? How does my life relate to my environment? Habits drive human behavior and behavior is conditioned by habitual thought. For example, take an individual who is fond of hamburgers. Initially, the concept of

hamburger is foreign to him/her. However, once the taste for hamburgers has been acquired through repetition, it becomes an entrenched habit. Each time one goes to a fast-food restaurant, hamburgers become the order of the day. This is the way restrictive habits are created and form patterns of behavior. When one is accustomed to taking a certain path, it is very difficult to be persuaded to change course. And herein resides the crux of the problem. When habits are not in sync with the state of our surroundings, vexations arise in the Mind and emotions become turbulent. The source of suffering is rooted in the inability to detach from habits.

(C) Mind
All sentient beings possess Mind. The idea that

each person possesses what it takes to become a sage or to attain Buddhahood is pervasive in the Eastern culture. In Western culture, such a concept is virtually non-existent. It is a fact that each individual possesses Mind and that with diligence and determination, karmic afflictions can be overcome. This opens up the path to enlightenment. Therefore, in letting go of attachments, the Mind is purified and enlightenment is achieved. Meditation is intended to lead us to such a path. Each individual is like a farmer who owns a plot of land. The Mind can be cultivated the way a farmer

cultivates his land. Thoughts are like the seeds that the farmer plants in the soil. A good thought is like a good seed sown in the Mind. By the same token, a bad

thought is like a bad seed sown in the Mind. Inevitably, these seeds will grow and bear flowers and fruit and each individual must take responsibility for the harvest. One harvests what one has cultivated. In other words, one lives according to the habits that have been

cultivated. According to the law of causality, every seed cultivated (the cause) produces fruit (the effect). This explains why each life is different from another. Habits are the obstacles to enlightenment.

Humankind suffers from the consequences of habitually induced action. All sentient beings possess Mind.

However, in order to be anchored in Mind, all habits must be relinquished because habits impede awareness of thought. In other words, one remains attached to

material things. One falls into duality and Mind remains hidden. Buddhahood is achieved through liberation from attachments to personal judgments, conceptual

constructions, and habits. In letting go of them, the Mind can reveal its Self-Nature. What is pure Mind? The Master says: I am speaking to you, and you are listening to me. The capability to listen without discriminating, without the intervention of interpretation or judgment, is a capability of pure Mind. If the Mind is judgmental and discriminating, then it can no longer be called pure Mind. It is the Mind of the ordinary person because it is controlled by attachments.

Take for example the phenomenon of hearing. Some can hear sound and some cannot. The deaf are aware that they do not hear sound. This knowing is an

immutable characteristic of Mind. The ability to be aware of the absence of sound in the deaf is no different from the ability to be aware of the presence of sound in normal people. This ability is inherent in all human beings. Adults as well as children have it. This Mind is formless, non-discriminative and it has neither beginning nor end. It can neither be created nor annihilated. All possess the same Mind, yet, due to distortion, the oneness of Reality fragments into duality. Therefore, different things are heard. This means that even though the same words are heard, the discriminating Mind interprets the words differently. Therefore, each one

forms different notions and concepts based upon these very same words because of conditioning to a certain way of thinking. What is manifested by pure Mind (Truth) is compared to what has been altered by personal judgment or interpretation (subjective reality). Ten people listening to a lecture can arrive at ten different interpretations. Twenty people listening to a

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lecture can arrive at twenty different interpretations. This occurs because, like the farmer who has sown different seeds that have produced different flowers and fruit, each individual cultivates different habits that contribute to personal karma. One harvests what one has

cultivated. It is that simple and fair. Therefore, when adversities are encountered, others are not to blame. By the same token, when good things happen, the Mind must maintain a state of equilibrium. It is important to remember that the plot of land assigned to each individual is equally capable of growing flowers and fruit. Like the farmer whose hard work results in a good harvest, one reaps the good fruit of life when life is lived in pure Mind. Meditation helps to calm the Mind and brings one to the awareness of pure Mind.

(D) Enlightenment
Individuals who are firmly attached to habits are less likely to see pure Mind. Although Mind is universally inherent, attachments obscure vision and obstruct the understanding of Reality. Habits twist Reality when they

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are filtered through personal impressions. Subjectivity, then, explains why one lecture can be interpreted and understood in so many different ways. Though a message may have only one intrinsic meaning, it may be fractured into many interpretations according to

individual conditioning. thinking. Consequently,

In other words, subjective this creates a gap in

understanding between pure thought (which comes from an unattached Mind) and the stream of thoughts that reflects personal judgments and ideas. This is a state of illusion. It is not understood that the subjective mind (ego) defines individual experience. It is also not understood that it is the source of all suffering. Surroundings are defined by habits and thought processes. This capability is inherent in all. Since human beings use this capability to cultivate their habits and perceptions, they accept only the definitions and interpretations of their surroundings. This, of course, leads to myriad subjective realities. Therefore, in Chan, it is said that the attainment of enlightenment is equivalent to liberation from ones own judgments and habits.

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These judgments and conceptual constructions are formed by attachments. The very judgments and

habits that hinder liberation from suffering belong to the domain of the ego which veils pure Mind. Chan does not teach that there is only one method to attain enlightenment. To believe that there is only one method to reach this supreme goal is a delusion. How can a person become enlightened if he/she is still attached to a delusion? What one needs is to attain enlightenment, which is an inherent characteristic of the human psyche. However, because most individuals are not capable of accomplishing sudden enlightenment, they rely upon the gradual modification of habits and conceptual

constructions to achieve this supreme state of the human psyche. The unenlightened Mind is accustomed to grasping and forming impressions and it needs the presence of Buddha and Bodhisattva statues in the Chan Hall to stabilize and maintain a solemn state of Mind. Hence, this Dharma lecture should help to cultivate and heighten the understanding of right thinking. An unenlightened Mind remains in a constant state of flux because it consistently attaches itself to external

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phenomena. An ordinary persons mind produces good thoughts under good circumstances, bad thoughts under bad circumstances. It constantly forms impressions and attaches definitions to them. The formation and perception of thoughts in the Mind are simultaneous. This capability is inherent. However, an ordinary persons ability to think is triggered by external stimuli. For example, the capability of

laughing or crying is inherent. One can only cry or laugh for ones self. When this capability is provoked by something external, the Mind first assesses the

circumstances. Then it reacts to the situation according to its assessment. Consequently, the Mind wanders as circumstances change. When the capabilities of the Mind are influenced by ones surroundings, one loses control of the Mind. At this point, it is important to repeat that all thoughts and emotions originate from within. The ability to control thoughts and emotions are inherent in each individual. Therefore, the Mind must be stilled so as not to be swayed by circumstances. In order to retract

negative emotions, all attachments to circumstances

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must be relinquished. If one inhibits the thought of anger, for example, one will not suffer from the unpleasantness of anger, or any harmful action that can be induced by this anger. Anger is not intrinsic to the human psyche. It is, rather, a cultivated habit for if anger were inherent, one would not be able to disengage from it and would remain permanently angry. In Chan it is said: To become enlightened is to see pure Mind. Because habits are cultivated and accumulated over numerous lifetimes, it is not easy to achieve sudden enlightenment. Purification of the Mind is facilitated by means of meditation, prostrations before the statue of Buddha, repentance, chanting of sutras and mantras, and making vows. This helps one to get rid of attachments and allows pure Mind to manifest itself. The Mind is like a mirror, which has the natural and inherent capacity to reflect whatever is set before it. These reflections in no way affect or alter the nature of the mirror. To see with the nature of the Mind is to be free of illusions and to realize the Truth of life.

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(E) The Breath Counting Method

At the outset of meditation, the breath-counting technique is strongly advised. This method helps to calm and to still the Mind. Since life depends on breathing, it is a simple and constant reminder to be aware of the Minds activities. Posture during meditation varies. For example, the full lotus position requires crossing the legs and resting both feet on top of the thighs. If too strenuous, one can attempt the half lotus position that consists in resting one foot on top of the thigh. If this is still too difficult, simply crossing the legs will suffice. The shoulders should be relaxed and the hands should form the Diamond Mudra. The body should also be relaxed, but not stiff and the back should be straight. To keep the eyes closed in the beginning stages of meditation helps one to stay focused. After practicing for a period of time, the eyes

will open slightly by themselves. To prevent falling asleep during meditation, one needs merely to open the eyes, moves the body a little or raise the chin to allow

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the blood in the two arteries beneath it to flow more freely. To avoid distraction caused by thoughts, the chin can be lowered slightly to reduce the blood flow of the arteries. During meditation, light is best located behind the meditator and it should be somewhat dim so as to prevent distraction, yet not too dim as this may cause sleepiness. It is important that the knees be covered with a blanket during meditation in order to prevent cold air from entering the joints for this can be a source of health problems. For the same reason, it is important that the back of the neck be covered. These instructions apply even during summertime. Once the body is adjusted, the meditator can prepare for the counting of the breath. Adjusting the breathing prior to meditation helps to calm the Mind. First, it is necessary to adjust the breath by inhaling through the nose and then exhaling through the mouth. The next step requires breathing in and out as slowly as possible. Air should be taken in all the way down to the lower abdomen and let out slowly through the mouth. This procedure should be repeated three times. Finally,

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the meditator begins to inhale through the nose and to count from one to ten (or whatever number is possible, but not to exceed ten) on the exhalation of the breath. At the same time, the tongue remains behind the front teeth, slightly touching the roof of the mouth. There should be a one-second interval between each number. Counting should be paced. Counting too rapidly does not serve to calm an overly active Mind. The goal is to count clearly and to stay focused. Relying upon habits to activate the Minds capabilities is a common phenomenon. What is habitually done becomes natural and this is why the Mind thinks without awareness. Even though it cannot be detected, this lack of awareness is due to the autonomy of the unconscious at work in the psyche. Conceptual thoughts that derive from ego obscure vision and obstruct understanding. When standing in front of a tenfoot long banquet table, one immediately spots the dishes one likes and ignores the others. The dishes that are ignored resemble the unconscious. They exist even though unnoticed. The dishes that one likes are like

habits. They immediately attract ones attention even

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before an overall picture of all that is on the table is formed. Therefore, the impressions of external

surroundings are formed by habits, everything heard, seen, experienced and thought are impressions shaped by deeply rooted conditioning. It is through meditation that one becomes aware of thoughts that were hitherto unnoticed. While meditating in the Chan Hall, one does not look outward, talk, listen or pay attention to external distractions. The purpose is to keep an inward focus in order to be aware of the emergence of each thought. This training leads to the mastery of the Mind. How can this goal be reached? During the counting of the breath, it is necessary that each number appear clearly. When the numbers appear clearly, one is in control of the Mind. If such simple numbers as 1, 2, 3, 4 cannot be made to appear in the Mind, how can control of a hectic daily life be achieved? How can control of emotions and actions be achieved? How can anger be dispelled when it

appears? To meditate is to train oneself to be the master of ones thoughts, to tame ones own Mind and to terminate suffering.

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In short, in order to be self-liberated and free of vexation and reincarnation (Samsara), one must achieve mastery of ones Mind. Mastering the Mind means

mastering ones thoughts. The breath counting technique helps one to observe and to control the emergence of each thought and to be mindful of the numbers. The mind is formless and it is beyond time and conditioning. Awareness is clear and free of judgments and

attachments. It is pure and clear. This awareness is free from reincarnation (Samsara) and, therefore, it can be described as Nirvana or the state of liberation.

2 The Path to Enlightenment

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he path to Enlightenment consists of faith, understanding, practice, and realization. Like all

undertakings in life, one must first have faith and believe in what one is about to do in order to succeed. Understanding and practice go hand in hand. They enhance each other and eventually lead to the realization of Reality Enlightenment. Failure to make progress in the study and practice of Buddhism means that one needs to work harder on deepening faith and understanding, and to practice more diligently.

Enlightenment is the fruit. Right thought is the seed. Faith, understanding and practice are like air, soil, water, and light, which provide the optimal conditions for the seeds to grow and blossom. The practice of meditation cultivates faith and understanding. The benefits of meditation encompass

the maintenance and enhancement of good health, clarity of mind, and concentration. By allocating some time to meditation every morning and evening, the Mind becomes more focused and aware. In addition, the

practice of meditation cultivates faith and understanding.

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Listening only to Dharma lectures is not sufficient. Though it helps to enhance understanding and

knowledge of the Dharma, it remains conceptual and prevents further advancement until its precepts are applied. Therefore, it is important to make meditation a part of ones daily ritual. Disciplined practice is necessary to make steady progress. The training of the Mind is essential for success in the study of Buddhism. When diligent practice of a method does not yield the right results, self-examination is in order. The practitioner must question himself/herself. Do I have an accurate understanding of the method? Am I practicing the method correctly? Am I practicing diligently enough? Reflection upon these questions may result in an adjustment of the practice, for even a slight deviation can result in a detour from the right course. Faith is the basis for progress. Without faith nothing can be accomplished. Without faith, there is no realization. Realization originates from faith, and faith cannot exist alone permanently without realization. The relationship between faith and realization are like cause and effect. Buddha was a fully enlightened person. In

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the beginning, he was an ordinary human being. Through faith, understanding, practice, and realization he became a Buddha and manifested pure Mind. An ordinary person is fully capable of becoming a Buddha because he/she possesses the same Nature. By eradicating delusions and attachments, by getting rid of greed, ignorance, ill will, pride, and doubt, one comes to the realization of the Truth that leads to Enlightenment and to Buddhahood. Buddhahood is a goal to be attained. Similarly, in Confucianism, ordinary people become sages through the practice of morality and virtue. Buddhism teaches that Buddhahood can be attained through the mastery of the Mind and the eradication of mental afflictions and delusions. Through the practice of the Dharma one achieves enlightenment and realizes Reality. To become a Buddha requires practice and commitment. When one frees oneself of ill will and delusions, spirituality is elevated to a higher level which then allows good karma and a different Dharma real to manifest. As each thought is purified and every delusion eradicated, one advances steadily toward Buddhahood.

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Sitting

meditation

is

followed

by

walking

meditation for Zen teaches that one is engaged in meditation during each moment of ones life, whether in a state of concentration or in activity. Every step taken should be focused on right thought. In sitting meditation, every breath should be focused on maintaining the purity of thought. It is said that: The recitation of Amitabhas name awakens the master within each individual. This does not mean the Buddhahood is attained through recitations or chanting the Buddhas name. Reverence for the Buddha, the Enlightened One, is a reminder that each one has a Buddha Nature that requires cultivation. Ultimately, Buddha is the pure Mind that resides in each individual. The true master is the Mind that allows one to listen, for example, to a lecture. Mind is the master of existence. Without Mind, nothing can exist. The Mind enables one to think and to rationalize. It enables one to see, to know and to be aware. Belief in the effect of the recitation of sutras will produce the right effect. When one encounters adverse situations, does one ever recite ones own name or think of ones parents? No. In adverse situations, one turns to ones belief

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system. Faith in the Buddha and reverence for Him will help to overcome adversity. It is the reverence generated by the Mind that helps one to rise above difficult situations. Reciting the name of Amitabha or counting the breath is a wake-up call that leads to the mastery of the Mind and the manifestation of ones pure Mind. Being able to count one, two, three, four, etc. without being distracted by other thoughts is a reflection of a purified Mind. When one can make the Mind manifest upon command, then one has become the master of his/her Mind.

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3 The Purified Mind

hile

meditating

in

the

Chan

Hall,

it

is

concentration that enables one to purify the Mind.

It is very important that the mind be pointed in the right direction in order to yield the right results. A Mind focused on good thoughts yields good results. A Mind focused on improper thoughts yields improper results. While meditating in the Chan Hall, one should strive to eliminate all good and bad thoughts, all discrimination and judgment, and to focus on the breath counting method. One must count each number clearly and consciously. It may seem like a simple assignment, but it is easier said than done as the Mind is accustomed to galloping like a wild horse. Therefore, difficulty in

calming the Mind during meditation is not unusual. However, one should not be intimidated by wandering thoughts as this can actually hinder progress. It is common for unwanted thoughts to enter the Mind during meditation. What is important, however, is the

confidence and belief that these wandering thoughts can

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be

conquered

through

concentration.

Consistent

application of a correct method will result in fewer and fewer wandering thoughts during the meditation practice. On the other hand, failure to concentration on the numbers will cause one to deviate from the right path and experience obstacle after obstacle. Ordinary people are constantly discriminating between good and bad, right and wrong. Their attachment to discrimination and duality prevent them from manifesting pure Mind (the Middle Way) In meditation, the back should be straight. One should be careful not to exert too much force for it could result in aggravating the fire element in the body. On the other hand, if the back is too relaxed, one becomes susceptible to sleepiness and to the loss of

concentration. The prelude to dozing off is always slouching. When the support of the body relaxes, the Mind is blurred. Therefore, one must not expect ease and comfort when first starting to meditate. At the outset, most people experience soreness, numbness, or

distension; however, it is necessary to keep in mind that

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as one progresses, these discomforts will recede and one will reap the fruit of hard work and perseverance. The Mind of the ordinary person has been wandering for a long time, and that is why the beginning of the spiritual practice of meditation resembles swimming upstream. When one sits down to meditate, the Mind often refuses to bend to the will of the practitioner. One realizes how loosely thoughts have been observed and controlled. When this is recognized, one does not feel intimidated by the emergence of wandering thoughts. If intimidated, the Mind panics and becomes distracted and it takes much effort and determination to overcome these distractions. The entire procedure can be likened to swimming against the current. It will eventually lead to the Source. This Source is ones pure Mind.

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4 Dealing with Wandering Thoughts during Meditation

abits are formed over extended periods of time and, consequently, their transformation requires Bodhisattva Samantabhadra

much time and effort.

(known as Bodhisattva Pu Sien in Chinese) says: If our habits or karmic afflictions have form and our thoughts can be projected, even the boundless space of the universe can not accommodate them. This explains

why, at the outset of meditation, one is inundated by wandering thoughts. During meditation, it is important that we not be intimidated or distracted by wandering thoughts. Nor should they be repelled for repelling them is paramount to repelling oneself. They should be ignored and the focus should be brought back to the counting of the numbers. With the counting of the numbers, wandering thoughts vanish. For example, if the right hand is holding a glass of water (wandering thought) and one wants to pick up a napkin (right thought) only if one picks up the napkin will the glass be put down automatically. This

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means that if the mind concentrates on counting numbers, it is not able to have wandering thoughts. Repelling wandering thoughts is like bouncing a ball the harder one tries, the greater the force with which it bounces back. The appropriate way of dealing with wandering thoughts is to ignore them and go back to the method one is practicing. Whatever appears must disappear at the same time, for impermanence is an eternal Truth. Does anything exist forever? No. One reacts to wandering thoughts, cultivates them and stimulates their growth, whereas if ignored, they disappear. Therefore, one should not be intimidated by ones thoughts, nor should one expect to achieve Samadhi right away. Patience and diligence are essential in achieving the goals of meditation. One should not covet comfort or joy while meditating for such desires could distract and hinder the process. It is advisable to take off objects such as watches, glasses, and jewelry, and not lean against the wall because this could block the circulation of the blood and chi. In fact,

leaning against a wall for an extremely long period of time can cause health problems.

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These different facets of the process are important and are crucial to achieving the goals of meditation. Like all things in life, one must first have a method before tackling a project successfully. Learning meditation and developing spiritual growth require direction and method. One learns to manage and tame the Mind through the counting of the breath. Generally, individuals are not accustomed to observing their thoughts closely and clearly. Therefore, the ability to master ones Mind

requires method. Practice makes perfect. Persistent cultivation of awareness leads to mastery of Mind. Everyone knows that wandering and delusional thoughts should be eradicated. Everyone knows what should or should not be done. However, not everyone is capable of doing what he/she is supposed to do because of a lack of awareness. Diligent and persistent practice in the right direction guarantees good results. One must have faith and confidence in oneself. Faith is the origin of the

realization of Truth. It fosters the good seeds, which will bear good fruit.

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5 True Understanding

O
personal

rdinary people believe in themselves because of their ego-attachments. They may not believe

in the Buddha, or they may not believe in any religion. Instead, they believe in themselves and live according to their own scripts. People of different persuasions commonly adhere to religious doctrines intellectually rather than through experience. This leads to reliance on conceptual constructions rather than on

doctrines created by sages. People are created and molded by various belief systems. Thoughts, which are based on belief, dictate behavior, speech, perceptions and judgments. To ameliorate the quality of existence, one must choose the right belief system. Most people believe in erroneous systems of thought rather than in the Buddhas teachings. This hinders the realization of pure Mind and blurs the path to Buddhahood. As ideas and conceptions change, humanity follows suit. In order to see ones pure Mind, one must begin with the genuine belief that it is inherent in every sentient being. The daily practice of meditation
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helps one to stay focused. A ship never reaches shore if its course keeps changing. Without right views and right beliefs, it is difficult for one to grow spiritually and to make progress. It is for this reason that the Buddha tells us: Faith is the origin of the realization of Truth. Without faith, without confidence in the inherent potential to attain enlightenment, nothing can be accomplished. Some may say: Let me first understand Buddhism and then I will learn the Buddhas teachings. After all, how can I learn what I do not understand? This may sound reasonable at first, yet when considered more carefully, one comes to another conclusion. For example, if one were to attend graduate school, would one first try to understand all the materials before entering the program? Certainly not. One needs to attend the classes precisely because one does not know the material. It is important to understand the right order of things so as not to mistake a result for a cause or, a ripened fruit for a seed. This means that one learns first and then understanding ensues. Practice deepens understanding. The education of an ordinary person begins at the elementary level and gradually progresses

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to high school and beyond. This process involves much instruction, for example, repeated correction and practice. Knowledge is accumulated slowly. It requires time, diligence, and a genuine desire to learn. To truly understand Buddhism is to understand that one is no different from the Buddha. True understanding does not come via the intellect. It entails more than having the right views. It has to be practiced and realized. True understanding allows one to see his/her pure Mind and to be in a state of Mind that is no different from that of the Buddha. Knowledge remains conceptual until it has been tried and practiced. Only then does one have a thorough understanding of the knowledge. In the study of Buddhism, one must always ask: Do I have a true understanding of the Buddhas teachings? Without having faith and belief that each one of us has a Self-Nature, it is not possible to understand Buddhism and apply it to every aspect of life. The actual application and practice of Buddhism in daily life is essential for a life of peace and joy. This will lead to the realization of ones pure Mind.

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Life is impermanent. The past, the present, and the future are merely a reflection of the ever-changing nature of life. There is a story that succinctly depicts the

transience of all things. In 220 B.C., there was a man called Yang Tze. Yang Tze was a person of small stature, but his quick wit and wisdom were much revered and admired by the emperor of that time. One day Yang Tze accompanied the emperor on an outing to survey the country. While looking out from the edge of a cliff, the emperor was overwhelmed with negative emotion and tears started to trickle down his face. He said to his entourage: I am the emperor and conqueror of all the mountains and rivers in this kingdom, yet, I cannot possess them forever. Upon hearing this, the officers in the entourage also began to sob. Yang Tze roared with laughter. He said to the emperor: If a person were able to live forever, it would have never been your turn to be the emperor! We must understand that history is a product of impermanence. Impermanence is a fact, a manifestation of Truth. What is Truth? Truth has remained constant throughout time. It cannot be turned into an idea.

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Philosophy, on the other hand, is a way of reasoning, an embellishment of someones idea. Because it is created, it is impermanent and cannot stand up to the test of time. If one considers Buddhism a religion and indulges in idle praying, one should examine its doctrines (i.e. the Dharma) more closely, because once the Truth of the Dharma is fully understood, peace and joy will become a way of life, and Buddhism a way of life rather than a religion. As the capacity and capabilities of the Mind are expanded through meditation, the understanding of the Dharma will deepen immeasurably. It is much

emphasized in Buddhism that to attain enlightenment, one must first have faith. Faith leads to understanding, followed by actual practice and application of the Dharma. If obstacles impede the practice and ones life is still filled with worries and concerns, it indicates that ones understanding of the Dharma is not yet complete. Right view leads to right understanding; right understanding results in right action. The Buddha tells us that compassion is the basis for pure Mind and pure Mind is the basis for Buddhahood. As one learns to tame the Mind through meditation, the quality of existence

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improves and life is fully lived. A calm, peaceful Mind yields many merits, among them good health, inner peace, awareness, better personal relationships, and most important of all, compassion and wisdom.

6 The First Noble Truth Suffering

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he main purpose of meditation is to calm the Mind. Therefore, in the process of meditating, regardless

of what is heard or seen, one should keep calm and remain focused, that is, unperturbed regardless of the situation. Reciting the Buddhas Name, chanting Sutras, prostrating before the Buddhas Statue, and meditating help break negative habitual behavior and attachments. The Master tells the following story: There was a practitioner who worked very diligently. One day he came to the monastery and told me that when he regularly watched a certain Buddhist television program he felt that the Master was directing his instruction specifically to him. This pleased him and gradually he became attached to the program and later became aware that he was no longer able to eat or sleep. This became a source of deep disquiet. I told him that it was he who turned on the television, that it was he who thought that the Master focused his instruction on him. The more he thought

about it, the more plausible the idea became. The moral of the story is this: To be obsessively attached to a

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thought until one can no longer control ones mind is paramount to being controlled by circumstances.

Whatever the habits, attachments or shortcomings, only when one practices according to the Buddha Dharma, can benefit be derived from it. The Four Noble Truths of Buddhism are the truths of suffering, the origins of suffering, the cessation of suffering and the path to the cessation of suffering. Buddhism is rooted in the realization of ultimate Reality and the ending of suffering. Difficulties, frustrations, worries and hardships are all different aspects of the sufferings that are encountered in life. Suffering arises when the Mind is not at ease. For example, when the Mind is filled with ignorance, wandering thoughts and attachments this creates bad karma and makes one feel ill at ease. Each individual (ordinary people as well as sages) has a Mind. Examples of karma created by ordinary people are hindrances, worries, pain and suffering. On the other hand, examples of karma created by sages are liberation, good deeds, helping others, increasing ones wisdom and cultivation. Both ordinary people and sages

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have Mind. However, the difference lies in the standpoint of each group. Sages create good karma that leads to liberation and ordinary people create karma that binds them to the wheel of death and rebirth. Consequently, the Mind of ordinary people needs to be purified and uplifted. Suffering in life includes birth, aging, illness, death, separation from loved ones, association with unpleasant persons, the frustration of ones desires, and the suffering caused by the five aggregates. All these various forms of suffering are experienced when facing the different situations that have caused them. In other

words, one creates ones own karma and suffers from this karma. Sages are born to parents with whom they have previously bonded in a positive manner. Therefore, birth for them does not entail suffering. Unlike sages who are born by their own choice, ordinary people are reborn because of their attachments. They suffer as they push through the birth canal of the mother. They suffer because of the trauma of separation from her body and they suffer from environmental changes.

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The second cause of suffering is aging. People are afraid of growing old and resort to all sorts of measures such as cosmetic surgery to remain young and attractive. There is nothing wrong with cosmetic surgery per se, but one should keep in mind that everything decays. Fear of old age is also connected with impending death. If the Mind is purified, the aging processes should not be a source of worry. Life is endless. Cause and effect are connected to past, present and future lives and aging is an ineluctable and necessary fact of human existence. What is of paramount importance is the understanding that one has performed good deeds and has

accumulated merits. Only when there is a deficiency of merits should old age be faced with trepidation. Cause and effect is one of the tenets of Buddhism. The diligent practice of Buddhism should disperse the fear of old age because life is a combination of all conditions. Otherwise stated, it is the manifestation of continuously changing, interrelated conditions. In

Chinese, the term Yuan is used to render this idea of the affinity between the moment to moment transformation of causal conditions. Old age, then, can be skillfully

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explained as an accumulation of moments that lead to old age. Yuan is not just a Buddhist term. No one can escape Yuan, including Buddhists and non-Buddhists. Since impermanence constitutes natural law, all

phenomena are constantly changing. To follow Yuan is to go along with change, to accept change, to adapt to change and to work within the framework of change. And to the extent that one is not able to do so, suffering arises. Understanding Yuan puts one at ease. The search for eternal youth is underpinned by the nostalgia for permanence. To age, grow old and die is an admission of the impermanence of the world. Attaching to and

insisting on the fulfillment of ones desires also causes suffering. Non-Self? Buddha Dharma teaches Non-Self. Because there is no Self. Why

Everything is

impermanent. Only Non-Self can allow one to fit into any space at any time and under any condition. When the Mind remains calm, regardless of what one sees or hears, Non-Self is achieved. In other words, when one

generates a thought to deal with a situation, one must stand still on emptiness and awareness. In this way, all attachments are dismissed and that is the meaning of

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Non-Self. In the state of Non-Self, one is able to listen while keeping the Mind clear and, at the same time, is able to let go of any form of discrimination. Judgment that derives from conceptual thought cannot stand still on pure Mind. Why are sages not afraid of getting old? Getting old is a natural process of life. The aging process should be a matter of concern only when it is met without wisdom, virtue, or good health. To be sure, good health should be cultivated. However, ones primary concern should be a healthy Mind. Some elderly people are liked and

respected by their peers and others are disliked because they did not cultivate good relationships with others in the past. This is the natural law of cause and effect. If everyone understood the law of causality, this world would be safe and stable. If each individual

accepted the consequences of actions that arise from the will, wrongdoing would be substantially reduced. In

society, this is called responsibility. In Buddhism, it is called cause and effect. If the maxim one reaps what one sows were taken seriously, how carefully would the seeds be sown! Whatever one wants to reap, one should

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sow accordingly. In sum, if everyone were aware that cause and effect is a form of responsibility and that responsibility is a form of cause and effect, society would be safe and stable. Not to be able to control ones Mind or to have evil thoughts creates illness. This is a form of bad karma. Karma is produced by the Mind, and illness is produced by bad karma. Wrong thought and wrong view lead to illness. In other words, it is the Mind that causes illness. In daily life, right thought and right view should be guideposts. The suffering of illness derives from the uneasiness of the Mind and bad karma is the product of an impure Mind. In order to eliminate the suffering of birth, aging and sickness, one has to begin with the purification of the Mind and then strive to cultivate merits and wisdom. This is the practical way to solve problems. By understanding the impermanence of life and of the world, one will not attach to birth, age or illness. Acceptance depends on assiduous practice and moving through the stages of non-dwelling, non-self, and achieving equality,

compassion and avoiding conflict. Present cause is

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future effect, and past cause is present effect. This is a simple theorysimple, but in order to benefit from it, one needs to put it into practice. The worst suffering is the fear of death, and Buddhas theory of death alleviates the fear and suffering caused by what is perceived by modern man to be a final stage of human existence. Buddhism teaches a special theory about death. When a person is about to die the elements of the body separate and consciousness leaves the body. It is similar to the painful removal of a turtles shell. At the moment of death, one feels great pain if one is attached, fearful, and not centered in the deep state of concentration that permits one to take leave of the body. Birth and death occur constantly in daily life but it is largely neglected. For example, the constant changes in the body are subtle births and deaths and even thoughts involve birth and death in each moment. A previous thought is not a present thought; a present thought is not a future thought. The material world follows the same rule. The physical body is subject to death and no one is exempt. If Buddhism is practiced diligently and good

thoughts are cultivated in daily life, one need not worry

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about retribution in the future because the future is merely an extension of the present. Future rewards are rooted in work accomplished in the present. Learning to let go is the Minds most positive effort. The Mind becomes flexible and adapted to reality when one lets go of birth, aging, illness and death. When loved ones depart, one feels pain because of attachment to them. Another form of suffering is not obtaining what one desires. Theres an old saying: All wanting is suffering; one will be strong without craving. When desire cannot be satisfied, one suffers. The Buddha tells us that everything is impermanent. Therefore, any attempt to change impermanence into permanence is not only impossible, it also incurs suffering. In addition, suffering arises when in proximity with inimical people and avoiding them is not possible. When in daily life one cultivates kindness and compassion, good karma is created. To meditate, to calm the Mind and to contemplate Buddhist teaching in daily life that is the right path.

7 The Second Noble Truth The Root of Suffering

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rom the Chan perspective, all phenomena are produced by the Mind. Otherwise stated, it is the

Mind that has the ability to know and to be aware of its surroundings. The external world is but a creation of the Mind and there is no world other than the Mind. Nor is there anything beyond the Mind. However, because of self-attachment, one thinks there is an external world, and one chases after worldly pursuits. The Mind creates thoughts and each thought produces consequences. Therefore, one must own up to the consequences of ones own thoughts. The Mind must remain calm and easy in the face of circumstances that create duality, positive or negative. The phenomena created by the mind are conditional, impermanent and ever changing. Therefore, it is impossible to transform impermanence into permanence. This is responsible for the suffering experienced in birth, aging, illness, death, separation from loved ones, association with those we dislike, the burning of the five aggregates, and the inability to fulfill desires. Suffering arises when the Mind does not dwell on purification. Buddhist practice

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gradually changes ones habitual behavior and adjusts ones thinking and conceptions. To cut off the root is to cut off attachment to the outside world and to dualistic conceptions. Mind can generate different thoughts that, in turn, cause different phenomena. This does not mean that one denies the phenomena of life, as thoughts generate functions, and functions are necessary in the world. Thoughts should be flexible. However, it is only when we do not differentiate or attach to the outside world that the Mind can settle down. Only then can one lead a truly happy life. Wrong views and wrong conceptions are the causes of suffering. The purpose of our practice is to break with attachments because attachments lead to wrong view and wrong conceptions. The second Noble Truth, the root of suffering focuses on this point. The first dual conception of the mind is the view of the body. One mistakes the body for a real identity that is unique and disregards the fact that the body is constantly changing. If one lives by this idea, one will be very much attached to the body and suffering will inevitably follow.

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The second is the view of the edge. Some liken death to a light being extinguished and others think the world eternal and unchangeable. Humans will still be humans in the next life, and dogs will still be dogs. Every sentient being has Mind and Mind is formless. Despite this truth, every effort must be made at each moment to ameliorate the situations of life. Wherever the Mind is, there also will one find existence. When the forms

created by the Mind change, the Mind will change simultaneously. The third is evil view. Some think that there is only one life, and that there is no life after death. So life is lived as if there were no tomorrow. Life, for these

individuals is to be enjoyed without attention to responsibility. However, the truth is that past cause is todays effect. Todays cause is tomorrows effect. Todays existence is the result of yesterdays actions. The future is being created in every present moment. What comes from each individual will return to him/her. The fourth is the view of wrong conception. The human ego maintains the truth of its views and rejects those not consonant with them. A world built on the

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notion of body and mind is one of birth and death because it does not correspond to Reality. The fifth is the view of wrong precepts. In India, many religious followers make this mistake. For instance, there are those who follow a practice of hand- raising for a prolonged period of time. They believe that this will secure for them entrance into heaven after death. Similarly, there are those who immolate their bodies or soak their bodies in iced water because they believe that these practices also lead to heaven. Anyone who follows these beliefs and subscribes to these precepts will not attain enlightenment. They are not related to liberation and, in fact, have nothing to do with enlightenment Everyone has thoughts. Good thoughts generate positive results and evil thoughts generate negative results. If one wants to change oneself, one needs only to change ones thoughts and purify ones Mind. There are those who want to change their lives without changing their thoughts. To change ones life, one must change the course of ones thoughts from negative to positive. Afflictions are the consequences of ones erroneous thoughts. If one attaches to, gives up, or

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rejects these consequences, the oneness of the Mind is broken, and duality between ego (consciousness of an individual I) and matter (phenomena) is created. One should cultivate the ability to abide in pure Mind. This does not mean living in the moment of material attachments. This means living in the real present

moment as it is manifested by the Mind. In addition, this state of being is attained by a sustained practice of meditation that leads to the purification of the Mind. Only then will one understand the meaning of no past, no present and no future. Everything comes from the Mind. One ought to gradually transform ones bad habits and remain detached when dealing with people or engaged in action. Only in this way will one benefit from the practice.

8 The Third Noble Truth The Cessation of Suffering

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he Truth of the Four Noble Truths equals true Reality, and the Four Noble Truths equal the four

true Realities: suffering, the cause of suffering, the cessation of suffering and the way to the cessation of suffering. These are fundamental Buddhist theories. Cycles of birth and death are problems that Buddhists seek to solve. According to Buddhism, there is suffering because there are cycles of birth and death. All phenomena are produced by the Mind. Even though we cannot find the Mind, it is the root of everything. It is a primordial ability. Each person is like a mirror that can produce, reflect and understand all existence. Like the mirror, there is no person in it and it is empty inside. Even though there is no one in the mirror, it produces all kinds of phenomena. Therefore, there is no difference between the emptiness of a mirror and the appearance in a mirror. This is the original state of the Mind. It is the real appearance and the ultimate truth of the universe.

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The outer environment stimulates the ability to think. Once the thought arises, the environment changes. It is like the sun shining on ones body. If one does not move his/her body, the shadow of the body will remain still. If one tries to catch the shadow, the shadow will move. If one wants to touch the shadow of the head, it will move because the shadow is governed by the movement of the body. Thoughts change and if Mind chases after these changes, they will float and never be able to find a resting-place. To hold on to a changing world that is not in accordance with ones changing mind causes discontent. The aim of the practice is to let go of attachments. When this occurs, Reality manifests. The Noble Truth of the cessation of suffering is a state of Nirvana. If the Mind with the ability to listen can dwell in the present moment when listening to the Masters Dharma talk, it will reach the state of Nirvana. One cannot hear what has already passed, and one cannot hear what is coming in the future. There is only this present moment. The Buddha Dharma teaches us to live in the present moment and to break out of the cycle of reincarnation (Samsara). When one leaves the state of

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duality and reaches oneness, the Mind can be at ease. Then one masters the Mind. Only by understanding this line of reasoning can the practice have direction. Reincarnation and suffering occur because one chases after the outside. Thus, all kinds of improper ideas and incorrect concepts will accumulate and become bad habits. When one eliminates these

erroneous ideas and concepts and lets go of attachments, one escapes the wheel of death and rebirth. Only then does one reach the state of Nirvana. This is the cessation of suffering. This is the result of the cultivation of the Mind.

9 The Forth Noble Truth The Way to the Cessation of Suffering

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here are many methods in the practice of Buddhism. For example, the four foundations of mindfulness:

the thirty-seven ways of cultivation in the Southern tradition of Buddhism; the recitation of the Buddhas name; Pure Land practice; the practice of concentration and insight meditation; the practice of Chan in Mahayana Buddhism. Reciting the Sutras and chanting Mantras are also Buddhist practices. All these methods can help us to break attachments and manifest pure Mind. When pure Mind appears, Nirvana is attained. They are skills that curtail suffering and cut off the accumulation of bad habits. All these methods teach us and help us learn to let go of our attachments. The Way to the Cessation of Suffering is the Eightfold Path. They include Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. They are all linked together and each helps the cultivation of the other. Right view and the correct concept are needed in order to practice properly. Without them, the Way cannot

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be reached.

Buddhist practice aims to remove habits

that cause self-attachment through the practice of the Buddha Dharma. After habits are removed, karmic

obstacles will be resolved and wisdom will emerge. Only then will one be free from life and death. Right View is the belief that all sentient beings have the Buddha Nature. In Chan, it is called Self-Nature or pure Mind. It teaches that all sentient beings have the potential to become Buddhas. If one discards even one aspect of an attachment, that space will be filled with wisdom and brightness. To cultivate the Mind and to gradually build up right view is the most important step in Buddhist practice. To have right Thought is to know that everything is a combination of all sorts of conditions. All the conditions come from Mind and are manifested by Mind. Nothing is beyond Mind. The thought of a specific cause produces specific karma. It must be understood that Buddha Dharma is intended to cultivate the body and the spirit, both of them, in turn, created by Mind. Only by thinking in this way, is it possible to improve oneself and let go of

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attachments because attachments separate Mind into body and spirit. Right Speech means speaking proper language not to lie, not to be verbose, not to criticize, and not to speak harshly. Words should be friendly and benevolent, and language should be beneficial to all beings. All speech should emanate from pure Mind. Right Action means conducting oneself morally, that is, to be responsible not only for ones self but also for others. If everyone knew the law of cause and effect, body and spirit would be tranquil and peaceful, families would live in harmony, society would be stable, and there would be no wars in the world. Right Livelihood means choosing an ethical and proper profession. Living in accordance with the ethics of ones profession benefits the individual as well as all of society. Right Effort means true and proper diligence. Diligence will not be proper if it does not follow correct concept and view. For instance, practice should be neither too rigid nor too lax. If too lax, the mind will be lax. If too rigid, the mind will be easily exhausted and not be

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able to function. One has to concentrate and strive for right view and perfection before one can move forward. Right Mindfulness means to be aware, mindful and attentive with regard to the activities of the body, sensations, feelings, the activity of thought and

conceptions. In other words, Right Mindfulness is the Bodhi Mind (pure Mind). Always dwell in the Bodhi Mind (pure Mind) so as not to be carried away by circumstances. The Bodhi Mind should be the place where body and spirit repose. Right Concentration means strict concentration. When the Mind abides in right mindfulness at all times, one ultimately attains liberation, freedom from the world, the ideas of ordinary people and incorrect views. Thus, when thought dwells in the Bodhi Mind (pure Mind), Right Concentration is achieved. The Eightfold Way is a method of cultivation. It is the Way that leads to Nirvana. What is more, in order to truly benefit from it, mere knowledge is not sufficient. To attain the benefits, it must be practiced.

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10 How to Diminish Suffering by Practicing Chan Meditation in Daily Life

eparation from loved ones and the inability to obtain what one wants are the most common causes of

suffering in the modern world. This type of suffering is the result of material and emotional desires. In agricultural societies, people sought to satisfy their basic needs. Nowadays, the quality of life hinges on the accumulation of material goods and instant gratification. Happiness is built on a whirlwind of continuously changing stimuli, which suck people into an eddy of greed, anger and stupidity. Life is completely dominated by the five basic desires of money, adultery, fame, food, and sleeping. What people do not see is that real happiness comes from a sense of stability and contentment in all situations. There is a Chinese maxim that says: When we feel joyful, we will feel comfortable in a little cabin. When we feel peaceful, we will feel that even the roots of vegetables are delicious. A sincere analysis would

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reveal that most desires come from the need to satisfy greed instead of need. The old Chinese wisdom that satisfaction and fulfillment keep people happy is very practical advice in todays world. While it may be thought that traditional wisdom is entirely didactic, it defines, in fact, the meaning of life in ancient times. In modern society, people discard the beneficial traditional values without replacing them with new forms of guidance. they lose touch with their original pure Self-Nature. Lack of guidance is the main reason why most people lack stability in their lives. Without correct guidance, people are beset with worries and are less concerned with moral and ethical values. When society acknowledges talent instead of ethics, people focus more on money and power, society becomes more chaotic, and, as a result, more suffering occurs. The practice of Chan in ones daily life can remedy this situation and significantly reduce ones sorrow and worry. One of the most important concepts in practicing Chan is to keep a fulfilling and joyous attitude towards life. The way to happiness, for example, is to follow the

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principle of cause and effect. Besides this, it is essential to establish good relationships with everything and everyone. The law of causation (cause and effect) in Buddhism is a theory that teaches the acceptance of responsibility for ones actions. When one is able to follow this principle, reality is accepted even when it is burdensome. In contrast, one lacks a sense of responsibility when the focus is on material needs. Mirrors help one to understand the state of the Mind. A mirror reflects whatever is in front of it without judging or discriminating. It presents Reality without questioning. Through the practice of Chan, the Mind becomes like a mirror. Reality is faced without discrimination, attachment, or prejudgment. This leads to freedom from the suffering caused by the gap between reality and false expectations.

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11 Buddha Dharma
(A) Mundane Dharma

hat is Buddha Dharma? Buddha represents wisdom or awareness, whereas Dharma is the

manifestation of awareness. When the Mind functions, one thought is followed by another thought, and one function is followed by another function. If there is no awareness when the mind functions, this function will not be anchored in Source. Where there is a lack of awareness, Dharma will undergo four phases: formation, existence, decay and annihilation. Without awareness, Dharma is reduced to mundane dharma that forms and decays. Otherwise stated, when the Mind cannot locate

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its Source, it does not remain still and hence it wanders about. When one does not live in the present moment, one lives in mundane dharma and is in the grip of reincarnation. When one lives, however, in the

awareness of the present moment of existence, one is liberated from the wheel of death and rebirth. Just as mundane dharma is divided into four phases, the functions of Mind can also be divided into four phases: formation, existence, variation and cessation. Though the function of Mind is divided into four phases, from the point of view of ultimate Reality, formation, existence and variation occur simultaneously. When there is variation, the function of Mind changes and cessation occurs. Even so, the function of the Mind is described as undergoing four phases in order to conform to the perception of ordinary beings that time has a past, a present and a future. This is a skillful way of explaining to all living beings how the Mind functions. The first phase, formation, occurs when one thinks of something, such as home. When this thought is formed, it passes away simultaneously. This is what

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occurs in ultimate Reality. Since ordinary people do not experience this level of Reality, they are told that a thought first rises and that this thought undergoes change. These thoughts change gradually and hence there is variation. Variation occurs at the moment of

inception. Eventually, thought returns to the meditation hall where one is meditating, and the thought that arose a moment ago ceases. To study the four phases of the mind is a skillful way of explaining the overall functioning of the Mind. Skillful means are not necessarily the ultimate Reality, but derive from ultimate Reality, depending on whether or not the thought arises from awareness.

(B) Self-Nature: Pure Mind

One needs to understand that the Buddha is the Awakened One. However, the very concept of this inherent, spiritual ability of the human psyche is not part of the consciousness of secularized, modern man. And yet, when one is anchored in pure Mind, one will not stray from the path. Buddha serves as an example and, from Him, the individual learns how to be an awakened

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person. When this fact is not understood, one lives in ignorance. Since sentient beings have different karma, Buddha taught the 84,000 ways. Simply speaking, sentient beings have different thoughts. To be able to respond to sentient beings, he resorted to different methods. Sentient beings have different thoughts and hence, different methods must be provided to raise all these thoughts to a higher level, to transform them and finally to break attachments. It is necessary to know that everyone possesses Mind. As each Mind functions differently, different thoughts arise and different results follow. The fact that Buddha taught 84,000 ways also shows that the Mind has the ability to produce many methods, just as it is able to give rise to many thoughts, regardless of their origins. All the peoples of the world possess a Mind that functions in the same way. To achieve a pure Mind of great capacity, it is necessary to cultivate it. The capacity of Mind is

measured by ones practice. The ancients say: Without an ocean-like capacity of Mind, how can one gain the

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saintly embryo? If the Mind is not like the ocean that can accept all the currents that flow from different directions, it will not be possible to gain the saintly embryo. The Saintly embryo refers to pure Mind. It is pure Mind that perceives and possesses awareness and emptiness. The Chan Master says: Once enlightenment is achieved, one resembles a newborn baby. However, this first stage of enlightenment is not the final stage and must be cultivated until full enlightenment is achieved. This means that one needs to take care of the baby (sudden enlightenment) until it reaches adulthood (full enlightenment). Saintly embryo also refers to the saintly seed, which is a metaphor of pure Mind. To allow the Mind to manifest, one needs to develop its immense and inherent capacity for containment. The purpose of cultivation is to manifest this capacity of pure Mind. The Tien-Tai School says: When one succeeds in cultivating virtue, the virtue of pure Mind will manifest itself. When one succeeds in cultivating pure Mind, the Mind undergoes transformation and develops to a higher level. As Mind learns to function on this level, pure Mind manifests. To manifest this pure Mind, one needs first to

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eradicate habitual behavior. When attachments, dust and obstacles are gone, all the functions of pure Mind manifest. One cultivates the Mind in order to manifest Self-Nature, the purity and the awareness of the Mind. Cultivation is not an external search, rather an If one is

eradication of the hindrances of the Mind.

attached to greed, hatred, ignorance, arrogance, doubt, wrong view, or wrong opinion, the process will not progress. Attachments inhibit the freedom of the Mind. For example, an invitation to practice at the Center might cause discomfort or a feeling of a lack of freedom. This might give rise to affliction in the Mind, and the Mind, in turn, is hampered by this affliction. When the Mind is beset with affliction, the Mind is neither free nor liberated. In other words, the Mind is restricted. If cultivation of the Mind is not continually refined, the individual makes no progress. Similarly, when one is not able to practice diligently, it means that there is an impediment, which is karmic in nature. This is caused by attachments. Progress can come to a standstill for a long period of time. In contrast, cultivators from ancient times were able to make progress, to achieve enlightenment

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and to attain sainthood because they eradicated hindrances. From a positive point of view, this is called a breakthrough. An overload of hindrances will weaken the individual and progress will be slow. When the right view is not properly understood, one strays from the Way and the return to it is difficult. If the content of one talk is different from another, for example, the direction of these different talks will also be different. We need to realize that different ways of understanding lead to a substantial deviation in the result. The cultivation of the Mind needs to be kept ever present in awareness and needs to be practiced in daily life. Otherwise, progress will come to a halt. If the Mind lacks awareness, the character of the Mind (awareness, emptiness and Nirvana) will not manifest. In other words, if thought does not return to its Source, it becomes a phenomenon of rise and fall, i.e., it belongs to the realm of mundane dharma. There is only dharma but no Buddha. Dharma is hidden and the Buddha is lost. Hence the ancients said: When we are lost, we are in the realm of ordinary beings. This is because ordinary beings think that previous thought is different from the

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present thought, and present thought is different from the next thought. All thoughts are different. Such attachment to every thought occurs in the realm of ordinary beings. When, on the other hand, a thought dealing with phenomena is conceived and relinquished

simultaneously, it returns to its Source. Because emptiness is a characteristic of pure Mind, thoughts generated from Mind appear and disappear

simultaneously because no thought can stand on emptiness.

(C) Realm of the Buddha

How does something manifest in the realm of the Buddha? A previous thought is different from a present thought. The form, function, direction and result of thoughts are all different. However, both the previous thought and the next thought come from the Mind. When the Source is found, one can return to it because different thoughts will cause different phenomena. From the point of view of the Mind, thoughts are not separated from the Mind, and this is why they can continually return

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to the Source. Hence the maxim: All Dharma arises from the Mind. All functions derive from this Mind. Not to think and act in this way is to be in the realm of ordinary beings and one falls into the realm of the many. Hence the Chan Masters say: One is many, many is one. One is many because all Dharma arises from the Mind. The innumerable worlds are all

manifestations of the one Mind. On the other hand, all Dharma is manifested in the Mind, hence many are one. Ordinary people fall into the many. For them, the past is not the present, the present is not the future, and they are lost in the variety of existence. There is no unity and there is no point of reference, which is the Source. They are lost in phenomena. Phenomena become a rising and a falling of Dharma, that is, it appears and passes away. Only Dharma exists, the Buddha is still hidden. Indeed, Buddha is lost. At this point, it is essential to know that Buddha is the Awakened One. It is essential that each thought that arises in the Mind be clear. If the thought is not clear, awareness does not manifest.

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(D) Intrinsic Virtue of the Mind

The Buddhist term intrinsic virtue is used to describe the ability of the Mind to function. Intrinsic

refers to Self-Nature, whereas virtue refers to the fact that this Mind has a benevolent function. Ordinary beings fall into duality and talk about good or bad, wholesome or unwholesome. For this reason, one speaks of virtue instead of non-virtue in order to conform to the dualistic thinking of ordinary beings. To avoid the use of negative words, Self-Nature is referred to as having a virtuous function. The purpose is to develop and to uplift the Mind. The word intrinsic is used to refer to Self-Nature, and the word virtue to its function. Intrinsic virtue refers to the functions and the special qualities possessed by ones Self-Nature. The intrinsic virtue owned by the Mind refers to the capabilities of the Mind, its direction, its functions and its substance. The Master says: I am talking and you are listening and the Mind that has the ability to listen is the Self-Nature that everyone

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possesses.

It has the intrinsic virtue or quality of

equality, purity, emptiness, Nirvana and Bodhi.

(E) Five Qualities of the Mind

(1) Equality
The quality of the equality of the Mind is another important topic of discussion. The Master says: I am

talking and you are listening. You can listen to every single word of my lecture. When you open your eyes, you can see the world, both good and bad, tall and short people. This means that the mind can manifest all kinds of Dharma without discrimination. This is equality. The eyes do not choose to look only at beauty and refuse the ugly. Hence this Mind has the intrinsic ability to manifest everything. But the manifestation of wholeness is distorted by ordinary beings with love and hatred, like

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and dislike. Hence, reality is fragmented and the manifestation of the Mind becomes double-edged. Ordinary beings use the sword of discrimination and wandering thoughts to divide Reality into segments. Consequently, they fall into the realm of ordinary beings, of relativity, of right and wrong, of I and Thou. Our mind has the quality of equality. The eyes can perceive all kinds of things, just as the Mind can manifest all kinds of phenomena. But within this variety of phenomena, one distinguishes between likes and dislikes. Even though parts of the manifestations are acceptable and others not, it is necessary to cognize that they constitute a complete whole. The manifestations of the Mind are equal, much like a mirror that can reflect good and bad persons, or anything that appears in front of it. When one is in front of a mirror, the mirror will reflect that individual in entirety, the attractive and the unattractive. It will reflect every part of the body, revealing that for the Mind, all is equal. This is not theory. This is fact. This is the intrinsic nature of the Mind. Intrinsic does not refer to what one is in any given moment. Intrinsic refers to the Source, the Ultimate, the most Original and the most

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pure. This quality of equality is reflected in the Chan saying: The original face of the unborn.

(2) Nirvana
The Mind has the nature of Nirvana. Again, this is not theory. If Buddha Dharma were only a theory, it would not have endured over time. Buddha Dharma is Reality. It is every individual. Buddha is the awareness of our Mind. Dharma is the manifestation of the Mind. Even if one is not aware of Buddha Dharma, one is still living in it. Even if one does not use the term Buddha Dharma, one is still unable to separate from it because it is Reality, with no exception. Mind has the quality of Nirvana, which is nonarising and non-falling. Non-arising means that

wandering thoughts do not arise. Non-falling means that Self-Nature does not fall away. The Master says: I am

talking and you are listening. When you hear sound, the

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sound does not come from the outside or the inside. It is thus (as such, as it is). Hence, in the sutra we have Thus have I heard. Sound exists simultaneously with awareness. At the moment that the sound is heard, it is gone. It returns to its Self-Nature and to its Source. Therefore, it comes from nowhere and goes nowhere. Hence, the word thus (as such). If the Mind cannot be found, will the ordinary person come to the conclusion that the Mind does not exist? It cannot be found because the Mind is formless. Mind can only be aware of Mind. This is the marvelous function of the Mind. One cannot find the Mind because in becoming enslaved to attachments, the connection to Self-Nature has been broken. Self-Nature is Non-Self, but it has a function. Non-Self tells us that nothing remains unchanged. The Mind is real, formless and boundless. It is the point where emptiness and awareness come together. When, for the ordinary person a thought rises from Self-Nature, it causes phenomena to manifest. This thought manifests phenomena consonant with itself. This means that the thought that comes from Self-Nature has been restricted by attachments and contains within itself the conditions

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of specific phenomena. For sages, the thought comes from Self-Nature and is not restricted by attachments. They have the power to create thought and phenomena at will. Thought emerges but there is no one who gives rise to thought. This is an attribute of Self-Nature.

Ordinary people think that only an ego-self can create thought. However, they do not realize that Non-Self is the ultimate Source of thought. Being accustomed to the notion of an ego-self, ordinary people are lost in confusion. In reality, the emergence of thought is anchored in Self-Nature. If the Mind cannot give rise to thought, it is lifeless. The Mind gives rise to thought but thought is not based on a self. Therefore, it is said: Thought without a thinker and non-arising. Non-arising refers to the fact that there is no permanent self that gives rise to a thought. The thought rises from the Mind. This is the function of pure Mind. For this reason, Mahayana Buddhism addresses permanence, happiness, self and purity. Where does permanence come from? Permanence refers to

permanent silence and permanent reflection. The Mind is

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silent and is in a state of reflection at every moment. Silence refers to Non-Self. Reflection refers to the lively awareness in Non-Self, or the lively quality of emptiness. Silence refers to the quality of the emptiness of the mind, whereas reflection refers to the quality of the liveliness of the mind. The concepts of permanence, happiness, self and purity, of which Mahayana Buddhism speaks, confuse ordinary people. Phenomena are constantly changing. Is this not impermanence? The previous moment is not the present moment; the present moment is not the next moment. Is this not impermanence? The Mind has the ability to reflect impermanence, the flux of all existence. Is this impermanent? No. Hence, impermanence does not stand in opposition to permanence. For example, the mirror has the ability to reflect both permanence and impermanence. It has the ability to reflect continuously changing phenomena. This reflects its impermanent characteristic. The ability to reflect impermanent

phenomena is permanent. Via the mirror, it is possible to see that permanence and impermanence are both characteristics of the Mind.

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The Mind has the quality of Nirvana. Dharma cannot be separated from the Mind because it is nonarising. This Mind is also non-falling. The Master says: I am talking now and the moment you hear the sound of my voice, the sound vanishes. The sound does not go into the Mind, nor does the Mind give rise to anything. The mind is fathomless and has no boundaries, only a lively awareness. It knows all kinds of movement and forms. Within this knowing there is no self, hence it is called non-arising. Since it is non-self, it is also nonfalling. The Master says: You can listen now. But look inside and find out who is listening. If you cannot find it, from whence, then, does the sound emanate? And what does it fall into? It cannot be found because it falls away simultaneously. Since it has the quality of suchness (as it is) and the quality of lively emptiness, it falls away simultaneously. If it did not have the quality of suchness, it will not be able to fall away simultaneously. This is the quality of the Nirvana of the Mind.

(3) Emptiness

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The Mind has the quality of emptiness. What is emptiness? If one searches for it, can it be found? No. Since it cannot be found, it is called emptiness. However, even though one has the ability to accomplish many things, ability cannot be seen because it has no form. Yet, it can accomplish all things. The Master says: You can listen to every word I say, but if you try to find who is listening, you will not be able to. Even so, you can still listen and this needs to be understood. When this stage is reached, it is called, as it is (suchness). Therefore, this Mind has the quality of emptiness. Fu Da-Shi used to say:

A thing exists before the world, It has no form, is intrinsically silent and boundless. Yet it can be the master of all forms, And it does not fall away like the four seasons.

A thing exists before the world: Is it the Mind that is listening before the sound appears? The existence of the Mind is inherent. It is non-arising and non-falling. Yet, it is

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nowhere to be found. However, it is everywhere. It has no form, yet it existed before the world. It has no form, is intrinsically silent and boundless: Mind has no form and no shape. Hence it is boundless. This means it is non-arising because ego is incapable of creating a thought. It can be the master of all forms: Mind is not a lifeless emptiness. Hence it was necessary that Fu DaShi add this sentence. Ordinary beings think that the phrase no form is intrinsically silent and boundless refers to a lifeless void. This is erroneous. For this

reason, he added that it can be the master of all forms and that forms cannot be separated from it. This thought takes one back to the concept of lively emptiness. One does not just talk about emptiness. One needs to return to an emptiness that is lively, and hence it can be the master of all forms. Though one cannot find it, can one not have the thought of laughing? Yes. Is the thought of crying also not possible? Yes. Can one feel good? Yes. Can one feel bad? Yes. When one feels bad, who is feeling bad? Though this person cannot be found, ones Self-Nature can have all these functions. A Self-Nature

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behind the thought cannot be found because this is the function of Mind. It is not the body or the brain because the body and the brain are constantly changing. It has no form, is intrinsically silent and boundless. Yet it can be the master of all forms. Even though it has no form, it can give rise to thought. When physics and philosophy are pushed to the limit, one discovers the ultimate Dharma. At this point, rational analysis is no longer possible because the Mind is Oneness and can only be aware of itself. Buddha discovered that all sentient beings have Mind or Self-Nature and it is inherent. Mind is not limited by space and time. It existed in the past, exists in the present and will exist in the future. Therefore, analysis is no longer possible. This point needs to be realized through experience. If one has not realized this state, one has strayed from the Way. It is at the stage when Dharma returns to emptiness that Mind, which has the quality of Nirvana, is most silent and active. It does not fall away like the four seasons. The sound is gone, but the Mind still has the ability to know and to sense. The Mind that is lively does not fall away

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like sound. It still exists, and hence, it does not fall away like the four seasons. However, in the realm of ordinary beings, it falls away like the four seasons. Ordinary beings thoughts fall away according to conditions or are carried away by phenomena. Their minds are always relying on and attaching to external phenomena. Therefore, attaching to conditions is the illness of ordinary beings. The Mind starts to function when external conditions appear. Therefore, joy, anger,

sadness and happiness arise due to attachments or to external conditions. In Chan Buddhism, this is called acknowledging the thief to be our father. Because of attachment to negative thought, one drifts away from Reality and merits are lost. Therefore, the thought that gives rise to emotions is the thief that steals the merits and separates one from the father (Mind). One heeds only thought and loses sight of Self-Nature, the real architect of all thought. One can choose to give rise to a thought or to negate it. However, when this ability is handed over to external conditions, it gives rise to thought according to these external conditions. One does not actively give rise

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to a thought to change external conditions. Basically, when a thought arises, it modifies conditions. When

thought changes, conditions also change. Conditions change in accordance with thought. The Mind of ordinary beings becomes lively upon contact with external conditions. When conditions arise, thought arises

accordingly. Hence, one is lost. For every thought, there is a corresponding phenomenon. When a thought arises, it will change according to the conditions that arise from the previous thought. From the phenomena that arise from external conditions, ordinary beings distinguish between I and Thou, right and wrong as well as good and bad. As a result, they lose the strength to actively give rise to a thought. However, the thought arises

automatically, prompted by external conditions. Simply speaking, when the first thought appears, the first cause and the first condition arise. This affects the surrounding conditions. Due to attachment to this cause and conditions, the second thought arises. When the second thought arises, it produces the second cause and conditions. So does the third thought that is based on the conditions resulting from the second thought. This

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process is called drifting about. In this way the mind is always drifting about without reaching its destination, without reaching the other shore of Nirvana and without returning to its Source. Therefore, Chan Buddhism says that after one has finished a task, one should let it go at the same time. The first thought that arises conforms to the first condition. At the moment of its existence, it has changed. But ordinary beings are lost in conditions. Their minds are controlled by external conditions. They relinquish their greatest ability and virtue to conditions. Therefore, the Chan Masters said: We desert our own treasure, which means that one covers up the ability that gives rise to thoughts. It does not come to rest in its appropriate place. This ability that contains everything is lost in the rise and fall of good or bad conditions. The active is switched over to the passive, hence the saying: The guest dominates the host. Ordinary beings minds change according to the four seasons. This means their minds always rely on outer conditions and continually vacillate. Fu Da-Shi warns against this. The four seasons are different but the

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ability to reflect the differences of the four seasons is immutable. The Buddha defined these as the wandering thoughts of ordinary beings. Ordinary beings get lost in external conditions, and their blurred minds function in a discriminatory manner. The second thought and the third thought arise according to the conditions to which one is attached. In reality, this Mind is still non-arising and nonfalling. On the ultimate level, ordinary beings are lost and suffer in a world of illusions. That is because thought does not return to emptiness. The guests (thoughts) are allowed to take over the position of the Master (Mind) and hence ordinary beings drift along with the current. That is why they live in illusion and are subject to endless cycles of reincarnation. In spite of this fact, the Mind is still present. On the ultimate level, no matter how attached one is to conditions or how far from the Way one strays, the Mind is eternally present and will not be carried away by the flow of conceptual thought. still give rise to thought However, ordinary beings according to changing

phenomena. This results in an unending cycle of reincarnation for the following reasons: The Mind that is

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full of the activity of energy provides the ability to generate innumerable thoughts. It enables one to give rise to a thought, to discriminate and to get attached to external conditions. It has the boundless ability to function. If one does not look inwardly and break attachments, if the Mind is handed over to external conditions, this function is misused. In cultivating the Mind, one needs to realize nonfalling according to the four seasons. The Mind needs to calm down and focus on itself. Everyone is used to his/her own thoughts and habits, hence the need to practice introspection. Introspection can alter our habits. After introspection one should repent. Introspection is necessary because, based on its attachments, the Mind is always seeking to grasp external conditions, thus giving rise to true and false, right and wrong. This becomes a strong habit. Therefore, one needs to turn inward and monitor every thought. Repentance is the remedy for wrong thought for it changes habitual behavior gradually. The Mind of one who has attained enlightenment rests on truth and Non-Self at every moment. On the

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ultimate level, the Mind of an enlightened person rests on purity permanently. Every thought is clear. He/She has withdrawn projections onto external conditions. He/she is fully secure within the Mind. An individual who is unable to redirect the Mind from outer to inner and to allow it to repose on Self-Nature will never be aware of his/her thought. By practicing introspection, one finds out what is right and wrong. In this way, one switches from an outward to an inward focus. It is said that: When one meets an obstacle, one seeks within oneself. When one encounters difficulties or obstacles one should look inward to find the cause. Without introspection, one will not become aware of wrongdoing and repent. Without repenting, it will take a longer time to rest the Mind on equality, on purity and on emptiness. Nowadays, there is very little opportunity for introspection. Therefore, it prolongs the moment of achieving enlightenment because one is seeking outside of the Mind. Only by resting in Self-Nature does one find ones home. Only then does one become aware of who is coming in or going out. If not, one is homeless. In other words, where is one from and where is one

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heading?

But if one inhabits his/her own home, all

guests are identified. In reality, Mind does not fall away like the four seasons. However, due to wandering thoughts, an illusion of rising and falling is created. Hence rising and falling is an illusion. If one is resonating with it, it becomes a reality. When one does not resonate with it one can turn away from illusion. The Mind of each individual has the characteristic of Self-Nature and the quality of Nirvana.

(4) Bodhi
The Mind also has the quality of Bodhi. Bodhi unites both the internal and the external worlds. Bodhi is neither internal nor external which means that the Mind can manifest all kinds of conditions. In Bodhi, existence and emptiness are one. This is the original nature of the Bodhi Mind. This Mind is not lifeless. It has emptiness, but it can also manifest phenomena for this is the intrinsic virtue of the Mind. One needs to have this understanding when studying the Dharma.

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(5) Purification
Buddha and Dharma exist together. Buddha represents real emptiness, whereas Dharma represents existence or the marvelous function of the Mind. Existence arises from real emptiness or from Self-Nature. In addition to Buddha and Dharma, there is Sangha. Sangha means purity and the ability to detach at the same time. Sangha means renunciation or purification. It means that one needs to use a purified Mind to manage the Dharma that exists in phenomena, which emanates from the real emptiness of Self-Nature in the Buddha. It tells us that when one manages a matter, one should use a non-attached, purified Mind. Only purification can give rise to emptiness and equality. This is the meaning of the Three Jewels: Buddha, Dharma, and Sangha. Next, the Mind has the virtue of purity. It is like a mirror that can reflect all images. When these images are gone, they do not leave any traces behind. This is pure Mind. One need not look for pure Mind as it is always present. One need not find or cultivate the purity of the Mind. One needs only to eradicate dust and transform

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affliction. It is like clearing away the clouds to see the sun since the dark clouds have covered the sun. Cultivation means that one needs to really understand and practice. Meditation is an important method of cultivation. Not

looking at the matter from this point of view, one will be confused by reasoning. That is how ordinary beings listen to the Dharma. They are caught in a web of contradictions and conflict because of attachments. They do not know that all Dharma has to return to the Source. All ones opinions should return to the Source, dissolve, and arrive at a harmonious perfection. Since people have attachments, Reality fragments into disconnected pieces. When thought passes through the filter of attachments, Dharma is not self-referential. Therefore, understanding and opinion cannot live

together harmoniously, and contradiction ensues. When handling an event, one fails to connect the different aspects involved in the event, and therefore, the matters involved cannot be digested and connected. Hence one falls into the mundane aspect of Dharma. In other words, one falls into reincarnation.

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(E) How to Cultivate the Mind

A Chan Master taught that everyone can be a Buddha. Everyone knows that Buddha is Mind and Mind is Buddha. But Mind is formless. How, then, can one learn to reach Buddhahood? The historical Buddha was a human being who manifested pure Mind. Every aspect of his behavior, thought, action, and speech was a pure manifestation of his Mind. Therefore, he serves as a model, and in practicing his teachings, one begins to reflect and manifest ones own innate pure Mind. Lack of clarity and doubt about this principle means that one will be unable to realize it. When one learns from the

Buddha, one learns from His action, speech and will. The Buddhas appearance is magnificent, ours is not. Hence the need to repent. All aspects of the Buddha need to be assimilated not only the reading of the sutras. Buddha meditates, so one needs to meditate. One should learn and perfect the Way of the Buddha. This is called learning from the Buddha. How should one cultivate this learning? What the Buddha taught and practiced during his lifetime is

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recorded in the sutras. Buddha endeavored to solve the problems and sickness of humanity. Therefore, his teachings are not theory but the result of lifelong practice. It is based on Buddhas observation of suffering, defilements, attachment, ignorance, and the wandering thoughts of sentient beings, as well as His own cultivation. He taught that all sentient beings have SelfNature and possess Mind. One can use the principles recorded in the sutras to guide and to substantiate mental action. A thought, then, turns into bodily action and speech. One cannot just remain at the level of thought. This is useless and does not help much in real life. Buddha Dharma needs to be practiced. Without practice, Buddha Dharma becomes invalid. If one makes a great vow, one needs to cultivate it. If one wants to make progress, one needs to cultivate the Mind. If one perseveres, the vow will become reality. If one does not cultivate it, the vow loses its meaning. If one cannot

integrate into daily life what has been learned and make the appropriate changes, one will stray from the path. After practicing Buddhism, interpersonal relationships with others should improve. What is interpersonal

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relationship? All ideas in the Mind should be in harmony. If the thoughts of the Mind are contradictory and extreme, interpersonal relationships will suffer. If the functions of the Mind are multi-directional, if thoughts are too extreme and too varied, can all these thoughts be gathered in harmony, dissolved and synthesized in the Mind? If the interpersonal relationships in our Mind are not good, external interpersonal relationships will not be

satisfactory either. This is certain since the existence of all sentient beings is based on the Mind and all Dharma is based on consciousness. Buddha was very practical. The conditions in the time of the Buddha obliged Him to solve the problems of humanity, such as birth, aging, sickness and death, reincarnation, and cultivation. All these matters are interconnected. Hence the idea of cultivation should be assimilated and practiced in daily life. However, for modern people, cultivation is not understood as a method to correct thought in daily life. For them, cultivation means discussing Dharma,

discussing knowledge, or attaching to meditation and chanting the Buddhas name. If cultivation is not realized

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in daily life, then what was Buddha talking about? The Four Noble Truths are the basic principles expounded by the Buddha. They seem to be simple but are capable of solving the problems of suffering. Can modern theory achieve this? If not, it is useless, idle talk. One needs to realize that the quality of effort dictates the quality of the merits earned. It all depends on ones own efforts. Buddha existed to solve these problems and to pass these solutions on to the world. The path of an ordinary being to Buddhahood is a path that is beneficial to all humankind. Some might say that the path to

Buddhahood is very long and arduous. But if one practices according to the teaching of Buddha, one will accumulate merits accordingly. When the Mind is calm and afflictions are eradicated, interpersonal relationships will improve and becomes harmonious. One starts from ones own Self-Nature. Then, benefits acquired extend to family, environment, society, country and finally to the world. The path of cultivation is a path that leads to enlightenment. Sainthood is a path that benefits all. Cultivation requires constant practice in daily life. When

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this idea has been understood, it can be practiced. If it is not practiced, the theory will become a pressure and will turn into an affliction. Cultivation is actually very simple. It dissolves attachments, wandering thoughts and afflictions that arise in every aspect of daily life, for example, in the family, in the office, in eating, in sleeping. Hence cultivation is certainly a matter of ones daily schedule. It is not true that one is attached only to ones work in daily life. When working, it is the Mind that is working. When eating, it is the Mind that is eating. Therefore, if there is a problem in the Mind, there is also problem in work and in relationships with others. All these activities are simply a manifestation of the various compartments of the Mind. If the Mind has a defect, the same defect will show up when the Mind manifests itself in different situations. Ordinary beings are confused and, therefore, they are unaware of this fact. If one wants to correct this defect, one needs to gradually transform and eradicate the attachments in the Mind. When brightness and wisdom appear, there is a chance to correct defective behavior.

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One should not regard saintly conditions too highly, neither should we feel inferior. Regarding the saintly conditions too highly is to consider the path to Buddhahood too remote, and unattainable. Even though the path to Buddhahood is rigorous, it can and must be achieved. If one does not become a Buddha, one will suffer the defilements and problems of a missed vocation. Therefore, one need not regard the saintly level too highly. One must not be intimidated by the process of enlightenment or think that becoming a Buddha will take too long. Even though it takes time, it is the major goal, the only goal of life.

(F) Cultivating Merits and Wisdom

Why is it the only way? Cultivation is meant to develop merits and wisdom. In this world, only merits and wisdom can solve problems. When wisdom has been acquired and opinions have changed, problems no longer exist. If opinions do not change, problems will persist. Merits are related to phenomena. When opinions change, phenomena change. They affect each other

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mutually. Hence, only when virtue increases can problems really be solved. Worldly defilements are caused by wrong opinion and wrong understanding. Both give rise to wrong results. One suffers the result of ones own mistakes. If either a mundane or a supra-mundane problem requires solving, merits and wisdom need to be increased. When understanding has deepened, and it matches the Truth, the problem is solved naturally. In fact, a real problem can never be solved. Problems are due to wandering thoughts and attachments. They are illusions and that is the reason they can be solved. Since one has wandering thoughts, attachments arise. Problems arise because of time, space and surrounding conditions in addition to mental conditions and emotions. When space changes, for instance, the location of the event changes to another location and the problem will be different. Indeed, the problem may not exist anymore. As time passes, problems no longer remain the same. Did these present problems exist in youth? Were they the same as those experienced in youth? Can a problem exist forever? The form of the

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problem will certainly be transformed because different attachments create different problems. Problems are the products of conformity to mental conditions in time and space. When mental conditions such as space, time and other situations change, problems will also change. Problems are created by living beings. For instance, the optic of a statue of the Buddha viewed from one angle is not the same as when viewed from another angle. The perspective is entirely different. Different

perspectives cause different problems. When one sits, for example, behind the Buddha statue, the view remains the same. In the same manner, repetitive thoughts

create the same problems. In addition, to stand behind the Buddha statue is also to be blind to ones Self-Nature.

(G) The Sin of Maligning Saints

Nowadays, there are many people and scholars who criticize monks, nuns, lay disciples, cultivators, as well as ancient masters. This incurs much negative karma. Ancient masters have their own conditions, accomplishments, virtues, and cultivation. Even without

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referring

to

their to

contributions and

to

Dharma, are

their

contributions

society

country

already

substantial. Some even say that Chan Buddhism is heretical. Such assumptions mean that they have surpassed the achievements of the masters for to criticize others one needs to have exceeded the capabilities of those criticized. Arrogance should be based on accomplishment. Let us directly address those who criticize. The Master asks: Can you engage in

sitting meditation for a long time? Have you achieved Samadhi? No. You claim that your practice is very good. Are you enlightened? The answer is still negative. Have you read all the sutras? Even if you have, based on your criticism, you surely have not understood what you read. Does everyone have the same opinion as you do? Again the answer is no. Do you have good relationships with others? No. Are you reincarnated through your own vow? No. Do you have the 32 signs and 80 benevolences of the Buddha? You do not even have 10 or 20 signs. Then your action is leading you to your fate. If one practices diligently, it manifests in ones concentration, power, wisdom and magnificent

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appearance. For instance, the Imperial preceptor Yu-Lin was originally very ugly. But he prostrated before the Buddha and vowed to eradicate his karmic hindrances. In the next life his appearance was very dignified. This is due to the cultivation and the virtue of cultivation. The 32 signs and 80 benevolences of the Buddha represent the virtue of cultivation. The activities of the Mind and the level of attainment are not visible but the results can be detected in ones external appearance. The Master entreats us to ask ourselves the following questions: Is your Mind filled with benevolent thought? Do we want to benefit sentient beings? Is our appearance like that of the Buddha? Is our understanding correct? Can we sit for long periods of time in meditation? Have we experienced Samadhi? Are we enlightened? Are our interpersonal relationships satisfying? If the answer is negative, can we call this cultivation? Hence, a cultivator needs to be cautious of his/her speech and actions. If this is not understood, one is still far from the Way. There is no conflict in the Way. If justice is to be upheld, one needs sound judgment. The Chan Masters were cultivators and saints who attained enlightenment.

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Though one cannot achieve enlightenment and attain sainthood, one should not malign the Chan masters. The ancients said: A blind person is leading a group of blind persons and together they go into the furnace, together they suffer. This is a very serious matter. There are 84,000 methods of cultivation. One cannot merely speak of a method and claim that that method is superior to all other methods. Buddha did not claim this. If this were so, Buddha needed only to teach everyone a single method and consider it sufficient for everyone. One needs to be very cautious of his/her speech and action, When especially one kills on a the issue of one

understanding.

person,

compensates for it with a life. If one utters a wrong idea, then, in this life and in all future lives, one will be tied down by this idea. This sin is as great as the ocean and its Source cannot be found. In ordinary time, not only should one not gossip about others, one should especially not gossip about the Buddha. Otherwise, in maligning the saints, one is resorting to mundane understanding. This is a very great sin. The word sin demands further attention. The Buddhas teaching

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reveals that He realized his own Self-Nature (as well as the saints). To criticize the Buddha (or the saints) means that one is ignorant of ones own Self-Nature. Therefore, to criticize the enlightened ones is equivalent to being ignorant of ones own Self-Nature and ones mind is not pure. This, in turn, creates attachment and causes

suffering. Therein resides the true meaning of sin.

(H) Conclusion
We always need to keep a calm Mind because today is not tomorrow. Tomorrow may bring progression or regression. If tomorrow one has made progress, one will discover, upon reflection, that today was a mistake. Therefore, one needs to always be introspective. If one has not achieved enlightenment or attained sainthood, opinions, understanding and thoughts need to be corrected continuously. In scripture it is said that unless one has attained Arhathood, one should not trust ones own opinion, because there is still much room for improvement. With this notion in mind, one must always keep the Mind

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humble. A humble Mind reaps benefits. The maxim says: We benefit from our humility, we experience loss from our arrogance. Humility is beneficial because it creates space in the Mind. When one is arrogant and overly confident, one cannot listen to the advice of others. Hence, one progresses slowly. Cultivation requires constant practice. The main goal of cultivation is the improvement of life and the realization of right understanding. Cultivation and daily life are not two separate systems. They are one and the same. Many benefits will be derived from this realization. In summary, cultivation means striving to detach from all attachments and conceptual thought. This leads to the purification of the Mind and to Enlightenment. After Enlightenment, the individual will benefit not only himself, but also all sentient beings. He/she will continue to cultivate compassion and wisdom on the Bodhisattva path and reach Buddhahood. This is the straight and clear path demanded of all practitioners and it is the ultimate goal of life.

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