When spring returns to the earth, the myriad things are born.
Smashing empty space to pieces, one is free and at ease.
One will never again become attached to self or others.
Although the Dharma Realm is vast, one can encompass it all.
Springtime is here, and our holding a Chan session is like when spring comes
to the earth. The myriad things are born means you have the opportunity to become
enlightened. The light shining forth from your own nature is compared to the
myriad things growing in the spring. Smashing empty space to pieces, empty space
has no shape or form; it is gone. At that point, one is free and at ease. You
are truly free and independent. Never again will you become attached to self
or others. There won't be any people and there won't be any dharmas; people
and dharmas will both be empty. The attributes of self and others will both
be gone. Although the Dharma Realm may be vast, but you can contain it entirely
within yourself. One can encompass it all.
Now wouldn't you call that great? This is truly the demeanor of a great hero.
With Empty Space Shattered, the Mind Is Understood.
The phrase "Who is mindful of the Buddha" is a regal, precious vajra
sword. It is also the phrase "sweeping broom" recited by Kshudrapanthaka.
Someone may say, "Why is it called both a regal, precious vajra sword and
a sweeping broom? Since it is a regal, precious vajra sword, it can't be a broom.
Since it is a broom, it can't be a regal, precious vajra sword." It depends
which end you use. One end is a regal, precious vajra sword and the other end
is a broom. One end, the regal, precious vajra sword, which can slice through
gold and cut through jade, cuts through your emotions and severs your love.
Being able to cut off ignorance and afflictions makes it a regal, precious vajra
sword. The broom end is like your mindfulness of "Who is mindful of the
Buddha?" Just as each time you sweep the floor it gets a little cleaner,
so too, sweeping with "who" sweeps away a lot of your lust. What the
vajra sword cuts through is lust and what the broom sweeps away is also lust.
It's your thoughts of desire, your emotional love, and other such problems.
You can use the vajra sword to cut through all these unsolvable problems. As
soon as you investigate "who?"¡Xthe heavenly demons and externalists
cannot do anything to you. There's no crack for them to slip through. That's
because you are holding aloft the wisdom sword that subdues the ten great demonic
armies. All the various demonic armies in this world will be conquered. None
of the demons has any way to deal with your "who?" If you forget to
be mindful of "who?" then there is a hole where the demons can wriggle
their way in. That can happen because you put down your regal, precious vajra
sword and give rise to ignorance.
When you investigate "Who is mindful of the Buddha?" things may get
vague. You keep on investigating, but you can't find out "who?" Unable
to find the "who," you give rise to a "feeling of doubt."
Once this feeling of doubt arises, great doubt will bring great enlightenment.
Small doubt will bring small enlightenment. No doubt will bring no enlightenment.
Continual doubt will bring continual enlightenment. Brief doubt will bring brief
enlightenment. What is meant by a "feeling of doubt"? It's being unable
to find out "who?" Hmm. "Who?" Sustained investigation of
this word "who" for hours nonstop can bring you to the point that
your breath ceases, your pulse stops, your thoughts come to a standstill, and
you attain a profoundly great samadhi. With that kind of samadhi, you are in
samadhi when you are walking; you are in samadhi when you are sitting; you are
in samadhi when you are standing; and you are in samadhi when you are lying
down. You neither enter it nor leave it, and so it's called a profoundly great
samadhi. At that time, above, there will be no heaven; below, there will be
no earth; in between, there will be no people; and afar, there will be no objects.
Absolutely everything will be empty. Even emptiness will not exist. Once emptiness
is obliterated, what kind of state remains? Take a look. Think about it. Do
you still have false thoughts? Do you still have extraneous ideas? When there
isn't even any emptiness, where could the false thoughts and extraneous ideas
be located? Where could lust be found? At that time, it's very easy to become
enlightened. It's very easy to return to the root and go back to the source,
to understand your mind and see your nature. When you understand your mind and
see your nature, nothing that happens presents any difficulties; there are no
obstructions. Once you see your nature, you never worry.
Where Is the Original Face to Be Found?
From the Qing dynasty on, most people have investigated "Who is mindful
of the Buddha?" Investigating the word "who" is the most important
part. Who? As long as you don't know, then it's still "who." If you
know, then that's enlightenment. You want to find out who it is who's mindful
of the Buddha. If you say, "Oh! I am mindful of the Buddha!" You?
If it's you who is mindful of the Buddha, then suppose you die and are cremated
so that you no longer exist--then where have you gone? If it's you who is mindful
of the Buddha, then you shouldn't die; but you will die, get cremated, and be
gone.
There are many different meditation topics that can be used in investigating
Chan. Some people investigate "Who was I before my mother bore me?"
Others may investigate the word "Nothing." "Nothing" means
there isn't anything at all. Everything is nonexistent. Or does everything exist?
They investigate "nothing" and "existence." They investigate
how things cease to exist. Everything in the world is subject to coming into
being, dwelling, decaying, and becoming empty. What is there that is not subject
to coming into being, dwelling, decaying, and becoming empty? That's what they
investigate.
Some investigate "Does a dog have the Buddha nature?" Whether or not
a dog has the Buddha nature can be a topic too. Others investigate "dried
turd." You laugh when you hear that, but when you investigate it, there's
a lot of flavor in it! Not smelly, though, so you don't need to laugh. Since
it's dry it doesn't smell. There are many different meditation topics. Whichever
topic you respond to best is the one for you.
Carefully Investigate While Walking, Standing, Sitting, and Lying Down
Now we are having a Chan session. Concentration is of vital importance in a
Chan session. Your body, mind, and thoughts must be concentrated. Here, your
body must walk when it's time to walk, sit when it's time to sit, and lie down
when it's time to lie down. Walking, sitting, and reclining, you must follow
the rules. Your mind must not give rise to false thinking; then the mind can
be concentrated. Your thoughts should be devoid of greed, devoid of hatred,
and devoid of stupidity. Single-mindedly investigate "Who is mindful of
the Buddha?"
Investigating is like using a drill to drill a hole. You drill and drill until
you drill through the piece of wood. Once the drill penetrates, you can see
through to the other side. That's what becoming enlightened is like. Prior to
penetrating, we are only doing the daily work of drilling. Prior to becoming
enlightened, we investigate "Who is mindful of the Buddha?"
Now we are putting in the work that it takes to become enlightened. During the
period of working, you don't want to say, "Oh! This drill won't penetrate
and make a hole." Then you don't want to drill any more. But if you don't
drill, no hole will be made. You must drill the hole today, drill it tomorrow,
and drill it the next day¡Xdrilling and drilling until your work is realized.
After a time, you will penetrate. That penetration is enlightenment. That means
what you weren't clear about before, you will be clear about. What you didn't
understand, you will understand.
What is this skill like? It's like a cat poised to catch a mouse. The cat waits
beside the mouse hole. If the mouse comes out, the cat catches it with one swipe
of its claws. Your investigation of "Who is mindful of the Buddha"
is like a cat stalking a mouse. Your false thinking is the mouse, and the phrase
"Who is mindful of the Buddha" is the cat. The cat is waiting to catch
the mouse. That's what this analogy means.Investigation is also like a dragon
guarding its pearl. A dragon is always protecting his dragon pearl. His attention
never strays from it.
Again, investigation is like a hen brooding over her eggs. The hen is always
concerned about her chicks, thinking, "My little chicks are going to hatch
soon." She keeps brooding, "Ah! Hurry up! Hurry up! Little chicks,
hurry up and hatch!" Every day she's there thinking about her chicks until
they finally hatch. As it is said, "Egg-born come from thought."
When her thinking wins out, the chicks hatch. Once the chicks are hatched, the
hen has succeeded. Our investigation of Chan is also like an old mother hen
incubating her chicks. While the mother hen is brooding on the eggs, she is
extremely hot! So hot she pants. And yet she can't bear to leave the nest. She
has to brood until the chicks hatch. That's all there is to it!
When One Solves the Meditation Topic, A Clue Appears
The same principle applies when we investigate Chan. We must pay attention at
all times and not have any discursive thoughts. As the saying goes,
When not a single thought arises, the entire substance manifests.
When the six senses suddenly move, one is covered by clouds.
When not a single thought arises, the vast functioning of the entire substance
is seen. One's inherent wisdom manifests. When the six sense faculties--the
eyes, ears, nose, tongue, body, and mind--suddenly move, it is as if the sky
were suddenly covered by clouds. When not a single thought arises, then "Inside
there is no body or mind, and outside there is no world." When you reach
that level in your meditation, your breath stops. Although you stop breathing,
you are not dead. When your breath stops, not a single thought arises. But if
you suddenly think, "Oh, my breath has stopped. It's gone!" Then it
will come back. When you are devoid of thoughts, the breath stops; but as soon
as you have a thought, the breath resumes. Actually, your breathing does not
completely cease, or else you wouldn't be alive. Rather, an internal breathing
begins to function, so you no longer need to rely on external breathing. This
is known as turning the great Dharma wheel--singing the soundless song and turning
the invisible Dharma wheel. However, you should not become attached to this
state.
Cultivators alternately advance and retreat in their practice. We may be vigorous
for a few days, but then, feeling that we aren't getting any benefit, we slack
off. After being lazy for a while, we become vigorous again. In cultivation,
we should follow the Middle Way and be neither too hasty nor too relaxed.
Go too fast and you'll trip; dally and you'll fall behind.
Never rush and never dally, and you'll get there right on time.
Don't be nervous and don't be lax. Don't go too fast means don't be nervous.
Don't dally means don't be lazy. Enjoy developing your skill. Develop it to
the point that you are free and at ease when walking, free and at ease when
sitting, free and at ease when standing, and free and at ease when sleeping.
Walking, standing, sitting and lying down, you have self-mastery. Self-mastery
means that your skill is progressing. When your skill progresses, you will be
able to truly investigate Chan. Then, even if you consider stopping, there will
be no way to do so.
Walking, standing, sitting, and lying down, you won't lose track of "who?"
But even though you won't lose track of "who?" you still will not
recognize "who?" You want to become familiar with "who?"
You can't let the "who?" be cut off. At all times and in all places
you investigate Chan until you become one with it. When you become one with
it, then "you eat each day but it is as if you hadn't eaten a single grain
of rice." It's not that you don't eat, but that you are not attached to
eating. You eat but it's as if nothing had happened. You wear clothing but you
are not attached to it.
"You wear clothes but it is as if you hadn't put on a single thread."
This means that whether you are walking, standing, sitting, or lying down, you
forget everything. You forget about eating and wearing clothes, how much the
more other matters. How much less of a problem will other matters be!
Smash the Black Barrel and Reveal the Source
Smashing the black lacquer barrel refers to enlightenment. Although the thought
of investigating "who" is also a false thought, this one false thought
is used to defeat all the other false thoughts. Investigation should be done
in every moment; it is not that you investigate on the out-breath, and then
don't investigate on the in-breath; or that you investigate on the in-breath
and then not on the out-breath. No, counting your breaths is of no use because
it creates a duality. It adds a head on top of a head--it is superficial. The
true and proper method for investigating chan meditation is the method for entering
deeply. Thus, our patriarchs investigated their meditation topic breathing in
as well as breathing out; their one thought of investigation continued on forever
without interruption.
Those who truly know how to work do not lose track of the topic "who?"
Little by little they inquire into "who" until mind, intellect, and
consciousness all vanish. The mind becomes empty; the body is also empty; the
intellect is empty, and the consciousness is empty. When you strike up false
thoughts, it is the sixth consciousness that they come from. The sixth consciousness
causes you to strike up false thought, causes you to register pain, and causes
you to be unable to bear any more. All of those are distortions of the sixth
consciousness. If you are able to smash the mind, intellect and consciousness--if
you investigate until you break through them, so that you can't be turned by
such thoughts--then you are one who truly knows how to work. Not to mention
gaining responses every day in your application of effort, if you gain a response
for even the space of a thought, you can open your wisdom, which is another
way of saying you can become enlightened.
There's an old proverb that goes,
If someone sits quietly for an instant,
Then that is better than building pagodas made
of the seven jewels in number like the Ganges' sands.
If you can genuinely enter samadhi--stay quiet--for an instant, for just a moment
in time, then that in itself can eradicate infinite kalpas of offenses that
bind us to birth and death.
Those who know how to practice are always in samadhi, while those who don't
are constantly in the midst of falseness. Within samadhi, one produces wisdom,
while within falseness one's stupidity increases. How can one obtain samadhi?
One must return the false to the true. We, however, are ever eager to pursue
false conditions and unwilling to return to a state of samadhi. That's why we
constantly indulge in discursive thoughts and cannot return to the truth. As
a result, the truth becomes false. If you didn't have so many discursive thoughts,
but instead reflected within at all times and worked on your own nature, you
would be able to return to the truth. Our Chan session is also for the purpose
of turning the false back into the truth, getting rid of the false and keeping
the truth. That's why we have set everything aside to come here to walk and
sit. Walking, standing, sitting, or lying down, we must not be apart from "this."
To separate from this is a mistake. "This" is just the meditation
topic, which we must always bring to mind.
So It Is, So It Is, Contemplate at Ease
I will explain to you about the period of walking. If you know how to walk,
you won't race. That is not walking. Nor is that to say that a slow pace is
walking. How should you do it? You should be very orderly and yet at ease. During
the walks you should still be investigating "Who is mindful of the Buddha?"
We first walk for about fifteen to twenty minutes, and then run. The runs should
be once or twice around the hall--three times at most--and then the signal to
stop should be given. The runs cannot last too long. If the runs last too long,
people get tired and winded, and then they won't be able to apply their effort.
Just run for one or two laps, three at most. Run until you feel that people
are just beginning to get warm. As soon as the body heat rises, hit the fish
to stop the run. Then start the sitting period. Once the circulation of blood
and qi (energy) has come alive, the sit should begin.
While sitting, you must be solid and strong like vajra, so that the strength
of your sitting is equal to the best. You have to sit for a long time, and then
you will attain Dhyana. What is the method for sitting? In sitting, your mind
should be calm, and your breath tranquil. Sit upright like a great bell, your
eyes contemplating your nose, your nose contemplating your mouth, and your mouth
contemplating the mind at all times. Don't lean to the front, back, left or
right. If you can sit in full lotus posture, the vajra posture, that's the very
best. It's very easy to enter samadhi when you are in full lotus. "I've
sat in full lotus for a long time, but I haven't entered samadhi," someone
says. That's because you keep having discursive thoughts and you don't really
know how to practice properly. Full lotus is the best posture, and half lotus
(with your left foot over your right thigh) is the second best. If you cannot
bear that, then you can sit however you like. When sitting, you should be in
a state of unmoving suchness and constant clarity. Curl the tip of your tongue
upwards so it touches the roof of your mouth, thus connecting the ren and du
energy channels. Once these channels connect, your blood and energy will circulate
well and you will feel very comfortable. If you have saliva, you can swallow
it down. Your saliva is like sweet dew nourishing your Bodhi sprouts.
After sitting for a while, you will begin to feel a warmth. It begins in your
belly, spreads throughout your body, and then returns. The repeated experience
of warmth is known as the Level of Heat. After a period of time, in which you
experience further changes in your body's "chemical factory," you
reach the Level of Summit. There will be a sensation on the crown of your head,
which seems to be there and yet not there. It is invisible and intangible, just
a feeling, but it seems to be kind of an inconceivable state. After the Level
of Summit comes the Level of Patience. During this stage, the sensation on your
head becomes very hard to bear, and yet you must bear it. It feels as if a hole
were being drilled into your skull. If you can endure the discomfort, then after
a while the hole will be drilled all the way through, and you will be able to
go out the top of your head, like a bird happily flying out from its cage. This
is the Level of Being Foremost in the World. You are the number one hero, unsurpassed
in the world.
Good Indeed, Good Indeed,Awakening to the "Who".
In the course of meditation, one may attain to the First, Second, Third, and
Fourth Dhyanas. Prior to attaining the First Dhyana, one first attains a state
of lightness and ease, which is quite comfortable and enjoyable. When you attain
this state of being filled with Dharma bliss, you can go without food and not
feel hungry, go without sleep and not feel tired, and even go naked and not
feel cold. This is a state attained in the initial stages of cultivation. Whether
you are sitting or walking, you feel as if you have no self. You don't know
where your ego went.
After the state of lightness and ease, you enter the samadhi of the First Dhyana.
At that time, the self is empty and your pulse appears to stop. You pervade
empty space and the Dharma Realm, and one or two hours of sitting seem to go
by in only a second's time. However, you should not think of yourself as extraordinary;
you have only gotten a tiny taste of samadhi in this initial stage of practice.
Your pulse has stopped, and the next step is that your breath stops. When external
breathing ceases and you no longer breathe through your nose, an internal "true"
breathing begins to function. At that point, you no longer need to rely on external
breathing. As you continue to progress in your practice, your thoughts will
cease. When not a single thought arises and all discursive thoughts are gone--emptied--you
become one with Nature. Although thoughts are said to cease in this third stage,
you actually still have a thought of coarse ignorance.
In the fourth stage, thoughts are truly ended; all thoughts are renounced. This
state of meditation is the Fourth Dhyana, which is still subject to outflows.
You have neither ended birth and death nor realized any fruition (of sagehood).
To reach the level of a First Stage Arhat, one has to cut off eighty-one grades
of view delusions. View delusions occur when one gives rise to greed and desire
when confronted by states. One is confused by what one sees. First Stage Arhats
are called Stream-Enterers, for they enter the flow of the Dharma nature of
Sages and go against the stream of the six sense objects of ordinary beings.
Sages of the first fruition do not enter into forms, sounds, smells, tastes,
objects of touch, or dharmas. Forms cannot move them; sounds cannot move them;
smells cannot move them; flavors cannot move them; touches cannot move them;
and mental dharmas cannot move them. They are not affected by the states of
the six defiling objects. That's at the level of the First Stage of Arhatship.
Right now, we have not even reached the First Dhyana in our meditation. None
of us have felt our pulses stop beating.
If you haven't attained these states, you should work hard in every minute and
second; it's important not to waste time. It's best to sit in full lotus. If
you cannot, then you can sit in half lotus. If full lotus and half lotus are
both too difficult, then simply sit casually. Cultivation is a matter of the
mind, not the legs. If you can be free of discursive thoughts, then you can
practice in any posture at all. If your mind is filled with discursive thoughts,
then you won't succeed in your practice no matter how you sit. Practice consists
of cultivating the mind and nurturing the nature. You must constantly observe
your discursive thoughts to see what kind of thoughts are predominant. Are the
majority of your thoughts concerning greed and desire? Do your thoughts contain
more anger and rage than anything else? Does stupidity dominate your thinking?
Reflect inwardly and examine yourself. If you can purify your mind of these
discursive thoughts, you are having a response in your work. Whether you sit
in full lotus, in half lotus, or casually, the essential thing is to get rid
of discursive thoughts so that genuine wisdom can appear. As long as the false
is not ended, the true will not manifest. In cultivating we work on the mind-ground.
That is called the Mind Ground Dharma door: causing the mind to become pure.
If you can be pure for one instant, you are on Magic Mountain in that one instant.
If you can be pure at all times, you are always on Magic Mountain. Regardless
of whether you recite the Buddha's name, hold mantras, keep the precepts, expound
the teachings, or sit in Chan meditation, the goal is to focus the mind on a
single point, to cast out the false and retain the true. At all times, look
within yourself and recognize your original face.
That is the method to use at the initial stages of practice.
With the Nature Bright and Aware, There Is Nothing at All.
In investigating Chan, one should not want states to arise. We don't want there
to be anything, not even emptiness. Even emptiness is emptied, and yet one feels
neither fear nor joy. If you experience fear, then you will be vulnerable to
demons. If you experience happiness, then a demon of happiness will come. Look
at the fifty skandha demons, which are discussed in the Shurangama Sutra. All
of those states could be encountered when meditating. If you are clear about
those states, then you will not be turned by any state that you may see. There
is a saying, "If the Buddha comes, smash him. If a demon comes, beat him
away." If a Buddha comes, don't become attached to that Buddha. If a demon
comes, don't become attracted to that demon. Do not have any attachments. Don't
think: "Wow! A Buddha has come!" and be overjoyed about it, because
that's not going about it the proper way. The presence of fear also indicates
not going about it the proper way; and the presence of any like or dislike indicates
not going about it the proper way. Therefore, you must be able to remain "thus
thus unmoving" in stillness; you must remain unmoved no matter what state
you encounter so that you do not give rise to discriminations about it and you
do not pursue it. If a state appears, let it be. If no state appears, don't
look for any. If you perceive a state, don't be turned by it. >From limitless
kalpas past until the present, we have accumulated all kinds of states of mind
within the field of our eighth consciousness. Sitting quietly allows these states
to come forth. By analogy, if you keep stirring muddy water, it will not be
clear. But if you set the water somewhere and don't disturb it, then all the
mud and sediment will sink to the bottom and the water will become clear. It's
the same with you. Once you sit quietly, your mind will become clear.
The mind's clarity is like that of water in which the moon can reflect.
The intellect in samadhi is like a cloudless sky.
When your mind is pure, then it's like water that reflects the moon. And so
pay no attention to whether a state of mind is true or false. Working hard is
true. However, you shouldn't be like people who don't understand what's happening,
and say, "Ah! This is not good. You are possessed by a demon." In
fact it is because you've worked hard that you encounter such a state. If you
hadn't worked hard, nothing at all would happen. And so do not be afraid. True
understanding is not being attached to anything. Don't be attached to anything
at all.
Wisdom Pervasively Illumines Innate Truth.
Now we want to develop wisdom, and in order to do so, we must first go through
some suffering. We must be smelted by the fire. Suppose you were a lump of gold,
you would have to be smelted to find out if you were true gold or fool's gold.
If you were fool's gold, then you would be burned up. If you really were gold,
well, true gold withstands the foundry's fire. Real gold is not afraid of fire.
If you have ten ounces of true gold, it remains ten ounces no matter how much
you smelt it. If you start with ten ounces of fool's gold, then there may only
be one ounce left after it goes through the fire. Now we are here in this foundry
being forged into indestructible vajra bodies. Once you have a vajra body, you
won't have to fear atomic bombs, hydrogen bombs, or nuclear weapons of any kind.
Why do we experience fear? Because we can be destroyed! Absolutely nothing can
destroy your potentially vajra indestructible body, but you must first endure
some suffering. Some people say, "It's too much pain and suffering. I can't
take it!" Who perceives the pain and suffering? "I perceive it,"
you say. And just who are you? "I am just this body," you reply. If
your body is you, then what about when you die? Where is your body then? If
someone hits your body or scolds it then, it will be able to bear it. It will
tolerate all sorts of suffering without any difficulty. You say, "That's
because I'll be dead, so there won't be any problems." Well, why don't
you just play dead right now?
If a person wants to avoid death,
He must first act like a living dead person.
If you don't want to die, you first have to try out dying. "You mean commit
suicide?" you ask. No, I mean act like a dead person. If you regard everything
from the perspective of a dead person, you will no longer contend, or be greedy,
hateful, or stupid.
All the patriarchs, Bodhisattvas, and Buddhas through the ages succeeded by
means of this method. All Buddhas, Bodhisattvas, and patriarchs were born from
this Dharma door. So don't be afraid of difficulty and suffering now. Cultivate
well. Diligently apply yourselves to your practice. Cast out all discursive
thoughts. Don't be lazy or try to sneak off to rest. As long as you have a breath
left, use it to walk and sit in meditation. We borrow the false to cultivate
the true. The harder it is, the more you should be determined to overcome the
difficulty. Anyone can do easy things. We want to do difficult things that others
cannot do; we want to bear what others cannot bear. Only with such vigor and
courage can we accomplish true wisdom. That's what's meant by forging indestructible
vajra bodies in the red-hot furnace. After this kind of training, your bodies
will be healthy and your wisdom will come forth.
Chan meditation disciplines both the body and the mind. The body is restrained
from killing, stealing, and sexual misconduct; and the mind is restrained from
greed, anger, and stupidity. In this way, we diligently cultivate precepts,
samadhi, and wisdom and extinguish greed, anger, and stupidity. It is virtually
impossible to commit offenses in the Chan hall. Although we may have idle thoughts,
we will not act upon them. Restrained from killing, stealing, and lust, the
body is purified of its bad habits. Once the body is disciplined and the mind
is pure and concentrated, we can break through ignorance and regain our inherent
wisdom. However, due to attachments to the body, the ego, and possessions, it
is not easy to return to the origin and to renounce the deviant for the proper;
it's difficult to put everything down. Only with good roots can we relinquish
all attachments to self and to dharmas. If we can see the body as empty, we
destroy the attachment to self. If the mind attains samadhi, the attachment
to dharmas will be gone. With no attachments to self or dharmas, we can transcend
the material plane and be liberated from the limitations of our inherent disposition
and from our materialistic desires. Liberation is simply the absence of attachments.
Nevertheless, this is not easy to accomplish. If we can really have no attachments
to self or others, our Dharma body will pervasively fill space and the Dharma
Realm. What a pity none of us can manage to do that. Who knows how many great
eons it will be before we attain that kind of state?
In the course of cultivation, we must "give" our bodies to the Chan
hall; we must uphold the precepts by refraining from evil and practicing goodness;
we must patiently endure the pain. We must hold on to that single thought of
practice and let it continue uninterrupted. When the time comes, after a period
of disciplined practice, your wisdom will naturally manifest and Prajna light
will illuminate the universe. But that requires a period of smelting.
Without enduring the bitter cold of winter,
How could the plum blossoms smell so sweet?
To achieve success in any endeavor takes time. Those who retreat as soon as
the going gets rough won't achieve anything.
Within This One Finds the True Appearance of Prajna.
The practice of Chan meditation is "nondoing, yet nothing is left undone."
What do I mean? As you sit there investigating Chan, you are not doing much
of anything. Yet when you, a single person, investigate Chan, you help the proper
energy of the Dharma Realm. If everyone could investigate Chan, there would
be no wars in the world. "Do you have to sit to investigate Chan?"
you ask. Well, it's said that you must sit to attain Chan (Dhyana), that Chan
comes with long sitting. After sitting for a long time, you will experience
an inconceivable state. However, true Chan cultivators investigate not only
when sitting, but when walking, running, and sleeping. In walking, standing,
sitting, and lying down, there is not a moment when they do not investigate.
Cultivators are not busybodies; they constantly pay attention to their own topic,
"Who is mindful of the Buddha?" to the point that they have no time
to eat, drink tea, or sleep. Whether walking, standing, sitting, or lying down,
they continue investigating their topic until they "reach the end of the
mountains and rivers"--the ultimate point.
Chan investigation requires single-minded concentration. When single-minded
concentration reaches its ultimate point, then you will be able to deal with
things. It's said, "When things reach their extreme, a change must take
place." It doesn't matter what the situation, by pursuing it to it's end,
you can deal with it. Now as you sit in meditation, don't cry as soon as your
legs start to hurt. After the pain reaches an extreme, it will stop and you
will experience an inconceivable and ineffably wonderful state. There is no
way I can express that state to you; you have to experiment for yourself. Once
you experience pain to the extreme point, you won't have any more pain. You
will have broken through the pain barrier. But breaking through one barrier
is not enough. After a while there will be another barrier, and then later on
another barrier. The first pain barrier was after one hour. But when you have
sat for one and a half hours, the pain comes up again. Why does that happen?
Your blood and qi (energy) reach a certain place, and they want to get through
a barrier--another barrier of pain. And so you have to endure the pain again.
You endure it until it doesn't hurt any more. Once the pain disappears, you
will feel at ease and very happy--an inexpressible bliss, an ineffable comfort.
At that time you will feel Earth over Heaven making Peace.
You must break through these barriers in order to attain benefits. If you act
like a child who cries at the first sign of pain, then you will never be able
to break through these barriers. You need to have patience. Endure what is unendurable!
Grit your teeth and bear it! But you must be resolute! Don't fear suffering!
Don't fear pain! Don't fear difficulty! With these three kinds of fearlessness,
you can break through the three barriers.
Why is it that, sitting in the Chan hall, we don't have the samadhi power to
endure a little pain, suffering, or difficulty? Why do we find it so unbearable
that we feel like crying? It's because we don't have any samadhi power, and
we haven't broken through the barriers of pain, suffering, and difficulty. Now,
if we can break through these barriers, then we will obtain comfort and ease.
If you endure the pain to the extreme, to the point of forgetting yourself,
how can there be any more pain? There isn't. In everything you do, you should
do it to the ultimate, and then, at the point of extreme purity, the light will
penetrate. When your purity and samadhi reach their peak, the light of your
wisdom will spontaneously appear and you will become enlightened. Every day
you wonder about enlightenment, but what kind of enlightenment do you expect
to attain if you can't even take a little pain? Shouldn't you feel ashamed of
yourself?
Someone complained, "There's too much noise in the Chan hall. One person
keeps coughing; others are snoring; and another person is always wiggling, which
causes bench to squeak. The noise is intolerable!" That can happen anywhere.
You may try to avoid this noise, but another noise shows up. If you get rid
of that noise, you'll become aware of another one. If you know how to apply
your effort, then whether it's noisy or quiet, you will not turned by movement
or stillness. Not being turned by movement and stillness means that you don't
listen to it. Or your eyes may follow the movement and stillness, saying, "He
is really irritating! It's impossible for me to enter samadhi!" Even if
the other person weren't making noise, you still might not be able to enter
samadhi. If you can enter samadhi, then you are not even going to notice his
movements. And so in cultivation, while meditating we shouldn't insist on perfect
silence. The noisier it is, the greater your enlightenment, perhaps. So don't
let sounds aggravate you. On the other hand, if it happens to be quiet, don't
go looking for noise. These are all merely states.
If you know how to practice, you can do so right in the bustling city. If you
don't, then you won't be able to practice even if you crawl inside a vacuum!
There is no such thing as a perfect place for cultivation. You have to overcome
the environment. No matter what the situation, don't say: "Ugh, this is
a terrible environment." Move somewhere else and it may be worse. Leave
that place and go on to another and it may turn out to be worse yet, until there's
no place in the universe that suits you. If you can overcome the environment,
then everywhere is the same for you. The Buddhas don't choose the place where
they realize Buddhahood. It's possible to realize Buddhahood anywhere.
You have to learn to be patient. If you can remain unmoved no matter how uncomfortable
you feel, then you have a little samadhi power. That little bit of samadhi will
produce a little wisdom. You say you want to hold the precepts? Sitting in Chan
is holding the precepts--the precepts of enduring pain and suffering! As you
sit there single-mindedly investigating "Who is mindful of the Buddha?"
without a second's pause, well, you tell me, are you committing offenses? Are
you creating a lot of bad karma? While you are sitting in meditation, could
you commit murder? Would you have thoughts like, "He's so mean to me, I'm
going to kill him"? Would you be investigating the topic of wanting to
kill someone? No. Would you think about stealing things? No. And so as you refrain
from killing and stealing you are holding the precepts. By investigating Chan,
you naturally keep the precepts without even trying, and then based on precepts
you develop samadhi power.
If you don't investigate Chan, all the discursive thoughts which arise in your
mind may lead you to kill, steal, engage in lust, lie, or take intoxicants.
One single wrong thought can lead to many offenses. On the other hand, if you
sit in Chan meditation, all these problems disappear as you naturally hold the
precepts without trying. If you can be patient with the pain, then the effortless
upholding of precepts produces samadhi, and from samadhi there arises wisdom.
You are then diligently practicing precepts, samadhi, and wisdom and extinguishing
greed, anger, and stupidity. With the resolve to cultivate, you cast out greed
and feel no anger if someone hits you. And when you sit in Chan, your stupidity
disappears and your mad mind and wild nature vanish. Wouldn't you say these
are tremendous advantages? That's why Chan meditation is said to encompass all
dharmas. When properly done, the investigation of Chan makes us more awakened,
intelligent, and wise. We should avoid a form of "stupefying" Chan
which makes us muddled and oblivious, as if we were on drugs, so that we can't
tell north from south or day from night.
So This Is What Our Original Home Is Like!
Every breath we take, every move we make, every word, every action, every thought,
every reflection affects the time and space in the universe. Conversely, the
vibrations of good, bad, pure, and turbid energy in the universe affect us as
well. If we really want to return to the purity of our original source and discover
our true identity, we must break all attachments to body and mind, and see through
everything. We must undergo a period of smelting in the blazing furnace before
the pure elements can be separated from the dross. Wisdom will appear once our
thinking and our breathing are both purified. As long as defilement remains,
and the purity is not total, then we are still full of stupidity. When we sit
and walk in the Chan hall, we are letting the silt and mud settle to the bottom,
so that the water of our mind becomes clear and sparkling. Then if we can remove
the sediment on the bottom, our pure Dharma body becomes eternally manifest.
Removing the sediment means we come to understand our mind and see our nature.
We return to the source, and take the road home to discover what our original
home is like.
In cultivation, we should purify ourselves internally and externally. Internal
purity refers to not having confused thoughts. External purity means not acting
in confused ways. Internally we want to be like sages by cultivating the mind
and nature, and externally we want to be like kings by avoiding evil, practicing
good deeds, and benefiting all living beings. By means of external merit, we
achieve our fruition within. Externally we create merit, and internally we amass
virtue. Creating merit means benefiting all beings. When we help others, we
should not become attached to the thought that we are helping them. We should
do it as if nothing were happening. As soon as there is attachment, then we
lend reality to appearances. We create merit and benefit beings because it is
what we should be doing anyway; it is our duty to help them. Don't harbor thoughts
of having benefited beings so that after you do it all kinds of attachments
remain.
Externally benefiting others and internally benefiting oneself is what Chan
meditation is all about. There is usefulness and advantage gained every minute
that you sit. What are the advantages? When you sit to the point of total stillness,
the light will penetrate and you will feel as if there is no body, mind, or
world. If you can remain in this state even when you are not sitting, so that
when you come out of sitting the experience continues, then that is called movement
and stillness becoming one and the same. Another way of putting it is that when
you are sitting you don't have any discursive thoughts and when you move about
you still don't have any discursive thoughts. Movement is stillness and stillness
is movement; they are non-dual.
When you have this kind of skill, you will constantly be in samadhi.
At all times you are in samadhi;
There is no time when you are not.
Every gesture, every movement comes forth from samadhi; every word, every action--walking,
standing, sitting, or lying down--is done in a state of samadhi.
The eyes see forms, but inside there is nothing.
The ears hear sounds, but the mind does not know.
To attain this state of samadhi, you have to investigate Chan and sit in meditation.
After you have done so for a sufficient length of time, you can be this way.
If you really practice well to the point of gaining some response, then you
won't know when you are hungry, thirsty, cold, or hot--you won't know anything
at all. If you can reach that level of not knowing anything at all, then you
will know everything. When we do something, if we can do it thoroughly--to the
ultimate point--then a change will occur. When you move to the ultimate extent,
stillness manifests. Stillness to the ultimate extent will bring about movement.
For example, daytime is movement and nighttime is stillness. When stillness
reaches an extreme, when the sky grows dark and when that darkness reaches its
limit, dawn breaks. When the light of day reaches its extreme, night descends.
One day and one night are also one movement and one stillness. If you know how
to practice, you can develop your skill to the point that movement does not
obstruct stillness, and stillness does not hinder movement--so that within movement
there is stillness, and within stillness there is movement. If you know how
to apply your skill, then you will find that within true emptiness there is
wonderful existence, and from within wonderful existence, true emptiness arises.
We should resolve to meditate until we figure out what we are all about. We
were born in a confused way, and life would be meaningless if we also have to
die in confusion. We need to find out how we were born and how we will die.
Can we be free and independent when we die? The goal of our practice is to attain
freedom over birth and death, which is true freedom--the ability to come and
go whenever we want, without afflictions or worries. If we wish to go to the
Western Land of Ultimate Bliss, we can simply get into full lotus posture, bid
farewell to everyone, and go.
That's true freedom over birth and death.
In order to escape death
One must have death-defying skill.
To gain freedom from birth and death, you must practice without fear of death.
You must not be afraid of pain, difficulty, suffering, or anything else.
Chan is the essence of all Buddhas. The Buddhas of the ten directions were born
from Chan samadhi. If you lack skill in Chan samadhi, you cannot become enlightened
or attain Buddhahood. We do not belong to any sect--we are not of the Linzi,
Caodong, Yunmen, Fayan, or Weiyang sects. We encompass the entire substance.
For example, if this table represents the vast functioning of the entire substance,
then we are like the whole table, not just one corner. That's why we do everything
very naturally, without putting on airs.