chan buddhism

7/31/2019 Chan Buddhism

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Chan(Chinese Zen)

Shih, Jian-Liao


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(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 sumtotal of ones deeds and its manifestation in thought,

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speech and action. It may be understood as the

manifestation of a cause-and-effect relationship, or themanifestation 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. Sinceordinary 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. Yetthe Mind persists in remembering what it wishes to forget.


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When emotional ups and downs such as anger are

experienced, the mandate to retract this negativeemotion 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


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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.


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The Mind of an ordinary person is obscured by its

attachment to dualities such as good versus evil, rightversus 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 isenslaved to these emotions under the pressure of


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conceptual thought. An ordinary person is trapped in the

cycle of death and rebirth due to an untamed Mind. Anordinary 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


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perform automatically. In day-to-day activities, each

individual needs to ask himself/herself the followingquestions: 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 arenot 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.


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(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 goodseed 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


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cultivated. According to the law of causality, every seed

cultivated (the cause) produces fruit (the effect). Thisexplains 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. Thecapability 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 theordinary person because it is controlled by attachments.


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Take for example the phenomenon of hearing. Some

can hear sound and some cannot. The deaf are awarethat 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 thesevery 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 tendifferent 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 differentseeds 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 andunderstood 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. In other words, subjective

thinking. Consequently, 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 capabilityto 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 andhabits 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 thepresence 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 fluxbecause it consistently attaches itself to external


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phenomena. An ordinary persons mind produces good

thoughts under good circumstances, bad thoughts underbad 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 retractnegative 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 unpleasantnessof 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 inherentcapacity 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 inresting 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 andthe 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 chincan 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 andobstruct understanding. When standing in front of a ten-

foot 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 likehabits. 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 externalsurroundings 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 lifebe 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 achievemastery 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.


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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 andunderstanding. 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, thepractice of meditation cultivates faith and understanding.

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Listening only to Dharma lectures is not sufficient.

Though it helps to enhance understanding andknowledge 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 causeand 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 realizationhe 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 andcommitment. 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 inmeditation 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 generatedby 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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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 incalming 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 theconfidence 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 andfewer 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 alwaysslouching. 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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abits are formed over extended periods of time

and, consequently, their transformation requires

much time and effort. Bodhisattva Samantabhadra

(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 topick 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 meditatingfor 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 oftime 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. Likeall 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 rightdirection 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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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

personal 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 notknow 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 personbegins 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 eachone 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 natureof 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 ableto 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 constantthroughout 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 thatones 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 tamethe 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, innerpeace, awareness, better personal relationships, and

most important of all, compassion and wisdom.


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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 cameto 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 nolonger 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 oneswisdom 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 toliberation 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, birthfor 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 andthey 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 measuressuch 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 thefear 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 ofcausal 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 canescape 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. Buddha Dharma teaches Non-Self. Why

Non-Self? Because there is no Self. Everything is

impermanent. Only Non-Self can allow one to fit into anyspace 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, allattachments 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, isable 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 individualaccepted 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 theseeds 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 thatresponsibility 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. Thisis 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, oneneeds 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 thoughtsinvolve 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 goodthoughts 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 arerooted 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. Whenin 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.


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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 tothe 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 transformimpermanence 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 tocut 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 theworld 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 rejectsthose 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 onlyto 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 oneserroneous 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 anindividual 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.


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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 wecannot 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 isno 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 islike 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 MastersDharma 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 ofreincarnation (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 thisline 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.


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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 theEightfold 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 inorder 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 theBuddha 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 isbeyond 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 ofsociety.

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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eparation from loved ones and the inability to obtainwhat 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 accumulationof 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 andeveryone.

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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(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 ofordinary 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 isformed, 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 athought 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: Withoutan 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 differentdirections, 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. TheTien-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 Mindmanifests. 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 Mindmanifest. 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

eradication of the hindrances of the Mind. If one is

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 timeswere 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 abreakthrough. 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 aphenomenon 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 ordinarybeings 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 attachmentto 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 ofthoughts 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 separatedfrom 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-Natureis 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 shortpeople. 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 isdistorted 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 thatindividual 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 theSource, 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 itis Reality, with no exception.

Mind has the quality of Nirvana, which is non-

arising 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 amtalking 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 haveThus 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 nowhe

chan buddhism

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