Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the si...DudjomBuddhistAssociation
Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the similarities and differences for mahayana and vajrayana buddhism- the significance of the guru-by vajra master yeshe thaye
Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the si...DudjomBuddhistAssociation
Lake of lotus (3) authentic versus fake gurus (spiritual teachers) (1)-the similarities and differences for mahayana and vajrayana buddhism- the significance of the guru-by vajra master yeshe thaye
A Study of Philosophy and contribution of Swami Vivekanand to IndiaDr.L.K Singh
ABSTRACT :
Even After 117 years of his leaving this world, he lives in the core of our heart. We entered 21st century but his philosophy is the guiding source of inspiration for millions of population of the world. His ideals are the only weapon to remove all darkness. Therefore, his new understanding of religion, new view of man, new principle of morality and ethics, concept of East-West, contribution to India, contribution to Hinduism, teaching are still relevant in enlightening us. Swami Vivekananda clearly defined and strengthened the sense of unity as a nation. Swamiji gave Indians proper understanding of their country’s great spiritual heritage and thus gave them pride in their past. i.e. pointed out to Indians the drawbacks of Western culture and the need for India’s contribution to overcome these drawbacks. In this way Swamiji made India a nation with a global mission. Sense of unity, pride in the past, sense of mission – these were the factors which gave real strength and purpose to India’s nationalist movement.
Key Words- Creation, Breath, Radical Change, Darkness New Understanding Of Religion, New View Of Man, New Principle Of Morality
In learning how to manage the mind, it is important to understand the nature of the mind, otherwise known as consciousness, and how it arises.
The Buddha taught that consciousness is not something permanent that always exists. Consciousness is something that arises at each of the internal sense bases (ayatana) dependent on causes and conditions, and passes away when the causes and conditions cease.(The six internal sense bases are the eye, ear, nose, tongue, body, and mind.)
For example, eye consciousness arises dependent on the eyeand visual form. We can use a simple metaphor to illustrate this mechanism. Think of the eye as the head of a matchstick, form as the side of a matchbox. Eye-consciousness is like the flame that results when the head of the matchstick strikes the side of the matchbox, or when the eye and visual form strike each other. The meeting of the three – eye, form, and eye-consciousness – is what is known as “contact” (phassa). With contact as condition, feeling (vedana) arises. With feeling as condition, craving (tanha) arises. This is how suffering originates.
The key point to understand is that consciousness (vinnana or citta) and the mental factors or mental concomitants (cetasika) which arise with it, are the result of the meeting of internal sense bases and sensory stimuli or input(also known as external sense bases). Thus, it is possible to influence or “manage” the mind by managing the sensory input it receives.
Another essential principle to remember is that a wholesome mind, ie. a mind with wholesome mental factors, cannot arise at the same time as an unwholesome mind, that is, a mind with unwholesome metal factors. At any one time, the mind can either be wholesome or unwholesome.
It is thus important to create the causes for the wholesome mind to arise as often as possible because otherwise the unwholesome mind will arise.
Orientation workshop on Rabindrik PsychotherapyD Dutta Roy
Rabindrik Psychotherapy is paradigm shift in Psychotherapy. This will give you how Rabindrik psychotherapy acts on consciousness, develop flow and control system in order to feel positive
Zen Business - relation of Zen, design and fashionAnqi Lai
Zen Business identifies the relation of Zen as a meditative state, a practice to achieve enlightenment and truth that is able to transform into business foundation in the society. After study the characteristics of Zen and explaining the necessity of this value behind fashion business, extract successful factors from the companies that have applied Zen in certain ways, the result is a list of guideline for the companies in creative industry that would like to apply Zen into the business model, from the core value of the enterprise to communication strategy on its stakeholders.
A Study of Philosophy and contribution of Swami Vivekanand to IndiaDr.L.K Singh
ABSTRACT :
Even After 117 years of his leaving this world, he lives in the core of our heart. We entered 21st century but his philosophy is the guiding source of inspiration for millions of population of the world. His ideals are the only weapon to remove all darkness. Therefore, his new understanding of religion, new view of man, new principle of morality and ethics, concept of East-West, contribution to India, contribution to Hinduism, teaching are still relevant in enlightening us. Swami Vivekananda clearly defined and strengthened the sense of unity as a nation. Swamiji gave Indians proper understanding of their country’s great spiritual heritage and thus gave them pride in their past. i.e. pointed out to Indians the drawbacks of Western culture and the need for India’s contribution to overcome these drawbacks. In this way Swamiji made India a nation with a global mission. Sense of unity, pride in the past, sense of mission – these were the factors which gave real strength and purpose to India’s nationalist movement.
Key Words- Creation, Breath, Radical Change, Darkness New Understanding Of Religion, New View Of Man, New Principle Of Morality
In learning how to manage the mind, it is important to understand the nature of the mind, otherwise known as consciousness, and how it arises.
The Buddha taught that consciousness is not something permanent that always exists. Consciousness is something that arises at each of the internal sense bases (ayatana) dependent on causes and conditions, and passes away when the causes and conditions cease.(The six internal sense bases are the eye, ear, nose, tongue, body, and mind.)
For example, eye consciousness arises dependent on the eyeand visual form. We can use a simple metaphor to illustrate this mechanism. Think of the eye as the head of a matchstick, form as the side of a matchbox. Eye-consciousness is like the flame that results when the head of the matchstick strikes the side of the matchbox, or when the eye and visual form strike each other. The meeting of the three – eye, form, and eye-consciousness – is what is known as “contact” (phassa). With contact as condition, feeling (vedana) arises. With feeling as condition, craving (tanha) arises. This is how suffering originates.
The key point to understand is that consciousness (vinnana or citta) and the mental factors or mental concomitants (cetasika) which arise with it, are the result of the meeting of internal sense bases and sensory stimuli or input(also known as external sense bases). Thus, it is possible to influence or “manage” the mind by managing the sensory input it receives.
Another essential principle to remember is that a wholesome mind, ie. a mind with wholesome mental factors, cannot arise at the same time as an unwholesome mind, that is, a mind with unwholesome metal factors. At any one time, the mind can either be wholesome or unwholesome.
It is thus important to create the causes for the wholesome mind to arise as often as possible because otherwise the unwholesome mind will arise.
Orientation workshop on Rabindrik PsychotherapyD Dutta Roy
Rabindrik Psychotherapy is paradigm shift in Psychotherapy. This will give you how Rabindrik psychotherapy acts on consciousness, develop flow and control system in order to feel positive
Zen Business - relation of Zen, design and fashionAnqi Lai
Zen Business identifies the relation of Zen as a meditative state, a practice to achieve enlightenment and truth that is able to transform into business foundation in the society. After study the characteristics of Zen and explaining the necessity of this value behind fashion business, extract successful factors from the companies that have applied Zen in certain ways, the result is a list of guideline for the companies in creative industry that would like to apply Zen into the business model, from the core value of the enterprise to communication strategy on its stakeholders.
10 Tactics for Surviving & Thriving in GoogleJen Keller
Google’s search results are vastly different today than they were two years ago. There are new kinds of results (knowledge graph, rich snippets, carousels, verticals, etc) and updated SEO best practices (microdata, backlinking, anchor text, keywords, etc). This presentation explains the relatively recent Google algorithm updates and their potentially devastating effects on non-compliant websites. Plus, it covers 10 sure-fire SEO tactics you can implement to survive and thrive in Google’s ever-changing world. (March 2014)
BuddhismWhat is BuddhismBuddhism is the religion of o.docxAASTHA76
Buddhism
What is Buddhism?
Buddhism is the religion of over 520 million people, primarily concentrated in East and Southeast Asia.
The religion began in the fifth century BCE in India and Nepal, growing out of the teachings of Gautama Buddha.
Buddhism does not center on a supreme deity. Many of its varieties do not imagine anything supernatural at all.
Is Buddhism a “religion”?
“Everything that arises also passes away, so strive for what has not arisen.”
At the heart of Buddhism are three “jewels”:
1. The Buddha
2. The Dharma (teachings)
3. the Sangha (community)
The First Gem: The Buddha
Around 500 BCE, a loosely defined kind of ascetic spirituality was flourishing in northern India.
Landowning castes – Brahmins and Kshatriyas
Ascetics (Sramana) rejected Brahmin practices of wealth accumulation and animal sacrifice.
The birth of Shakyamuni
Shakyamuni / Siddhartha was born between 488 and 624 BCE – the traditions differ.
Tradition says that his enlightenment was nearly perfected across hundreds of previous lives. In our world, he was born to a ruling family in southern Nepal.
His birth is accompanied by signs and omens. It takes place in a park – he is immaculately conceived.
The Four Sights
Siddhartha sees:
1. A sick man
2. A suffering old man
3. A dead man
…
…
4. An ascetic who is serene and detached from the world.
Siddhartha admires this man and gives away his princely possessions. He travels and masters yoga.
Siddhartha embarks on a path of extreme asceticism, starving and thirsty.
This does not give him the enlightenment he seeks.
Disillusioned with asceticism, Siddhartha moves to Bodh Gaya and re-enters the comforts of the world.
He begins to comfortably meditate under a large fig tree.
Just before dusk, Siddhartha resists the assaults of greed, boredom, and desire, and then fear and anger.
He meditates to move deeper into consciousness, rather than unconsciousness.
Enlightenment
Just before dawn, Siddartha achieves enlightenment.
“I had direct knowledge. Birth is exhausted, the Holy Life has been lived, what was to be done is done, there is no more of this to come.”
He has achieved nirvana. Nirvana means
Being beyond desires
Feeling transcendent happiness
He sets out to spread his message across India.
The wheel of Dharma turns again
He explains his doctrine to his former companions.
This explanation is called the first discourse or sutra, called “Instruction on the Middle Path”.
Buddha explains that enlightenment only came when he
1. renounced the luxury of his princely origins
2. renounced the extreme asceticism of his early spiritual seeking.
Progress only comes through moderation, the “Middle Path”.
Parinirvana
After 45 years of preaching, Buddha falls ill after eating a bad meal his host had served him.
As he weakens, he instructs his disciples not to follow a human successor, but only the dharma.
He reaches parinirvana – the final end of the cycle of deat ...
Table of Contents Title PageWELCOMETHE VAJRA.docxdeanmtaylor1545
Table of Contents
Title Page
WELCOME
THE VAJRACCHEDIKA PRAJÑAPARAMITA SUTRA
COMMENTARIES
PART ONE - THE DIALECTICS OF
PRAJÑAPARAMITA
Chapter 1 - THE SETTING
Chapter 2 - SUBHUTI’S QUESTION
Chapter 3 - THE FIRST FLASH OF LIGHTNING
Chapter 4 - THE GREATEST GIFT
Chapter 5 - SIGNLESSNESS
PART TWO - THE LANGUAGE OF
NONATTACHMENT
Chapter 6 - A ROSE IS NOT A ROSE
Chapter 7 - ENTERING THE OCEAN OF REALITY
Chapter 8 - NONATTACHMENT
PART THREE - THE ANSWER IS IN
THE QUESTION
Chapter 9 - DWELLING IN PEACE
Chapter 10 - CREATING A FORMLESS PURE
LAND
Chapter 11 - THE SAND IN THE GANGES
Chapter 12 - EVERY LAND IS A HOLY LAND
Chapter 13 - THE DIAMOND THAT CUTS
THROUGH ILLUSION
Chapter 14 - ABIDING IN NON-ABIDING
Chapter 15 - GREAT DETERMINATION
Chapter 16 - THE LAST EPOCH
Chapter 17 - THE ANSWER IS IN THE QUESTION
PART FOUR - MOUNTAINS AND
RIVERS ARE OUR OWN BODY
Chapter 18 - REALITY IS A STEADILY FLOWING
STREAM
Chapter 19 - GREAT HAPPINESS
Chapter 20 - THIRTY-TWO MARKS
Chapter 21 - INSIGHT-LIFE
Chapter 22 - THE SUNFLOWER
Chapter 23 - THE MOON IS JUST THE MOON
Chapter 24 - THE MOST VIRTUOUS ACT
Chapter 25 - ORGANIC LOVE
Chapter 26 - A BASKET FILLED WITH WORDS
Chapter 27 - NOT CUT OFF FROM LIFE
Chapter 28 - VIRTUE AND HAPPINESS
Chapter 29 - NEITHER COMING NOR GOING
Chapter 30 - THE INDESCRIBABLE NATURE OF
ALL THINGS
Chapter 31 - TORTOISE HAIR AND RABBIT
HORNS
Chapter 32 - TEACHING THE DHARMA
CONCLUSION
Copyright Page
WELCOME
WELCOME
BROTHERS AND SISTERS, please read The Diamond
That Cuts through Illusion with a serene mind, a mind
free from views. It’s the basic sutra for the practice of
meditation. Late at night, it’s a pleasure to recite the
Diamond Sutra alone, in complete silence. The sutra is
so deep and wonderful. It has its own language. The
first Western scholars who obtained the text thought it
was talking nonsense. Its language seems mysterious,
but when you look deeply, you can understand.
Don’t rush into the commentaries or you may be
unduly influenced by them. Please read the sutra first.
You may see things that no commentator has seen. You
can read as if you were chanting, using your clear body
and mind to be in touch with the words. Try to
understand the sutra from your own experiences and
your own suffering. It is helpful to ask, “Do these
teachings of the Buddha have anything to do with my
daily life?” Abstract ideas can be beautiful, but if they
have nothing to do with our life, of what use are they?
So please ask, “Do the words have anything to do with
eating a meal, drinking tea, cutting wood, or carrying
water?”
The sutra’s full name is The Diamond That Cuts
through Illusion, Vajracchedika Prajñaparamita in
Sanskrit. Vajracchedika means “the diamond that cuts
through afflictions, ignorance, delusion, or illusion.” In
China and Vietnam, people generally call it the Diamond
Sutra, emphasizing the word “diamond,” but, in fact,
the phrase “cutting through” is the most important.
Prajñaparamita means “per.
Table of Contents Title PageWELCOMETHE VAJRA.docxperryk1
Table of Contents
Title Page
WELCOME
THE VAJRACCHEDIKA PRAJÑAPARAMITA SUTRA
COMMENTARIES
PART ONE - THE DIALECTICS OF
PRAJÑAPARAMITA
Chapter 1 - THE SETTING
Chapter 2 - SUBHUTI’S QUESTION
Chapter 3 - THE FIRST FLASH OF LIGHTNING
Chapter 4 - THE GREATEST GIFT
Chapter 5 - SIGNLESSNESS
PART TWO - THE LANGUAGE OF
NONATTACHMENT
Chapter 6 - A ROSE IS NOT A ROSE
Chapter 7 - ENTERING THE OCEAN OF REALITY
Chapter 8 - NONATTACHMENT
PART THREE - THE ANSWER IS IN
THE QUESTION
Chapter 9 - DWELLING IN PEACE
Chapter 10 - CREATING A FORMLESS PURE
LAND
Chapter 11 - THE SAND IN THE GANGES
Chapter 12 - EVERY LAND IS A HOLY LAND
Chapter 13 - THE DIAMOND THAT CUTS
THROUGH ILLUSION
Chapter 14 - ABIDING IN NON-ABIDING
Chapter 15 - GREAT DETERMINATION
Chapter 16 - THE LAST EPOCH
Chapter 17 - THE ANSWER IS IN THE QUESTION
PART FOUR - MOUNTAINS AND
RIVERS ARE OUR OWN BODY
Chapter 18 - REALITY IS A STEADILY FLOWING
STREAM
Chapter 19 - GREAT HAPPINESS
Chapter 20 - THIRTY-TWO MARKS
Chapter 21 - INSIGHT-LIFE
Chapter 22 - THE SUNFLOWER
Chapter 23 - THE MOON IS JUST THE MOON
Chapter 24 - THE MOST VIRTUOUS ACT
Chapter 25 - ORGANIC LOVE
Chapter 26 - A BASKET FILLED WITH WORDS
Chapter 27 - NOT CUT OFF FROM LIFE
Chapter 28 - VIRTUE AND HAPPINESS
Chapter 29 - NEITHER COMING NOR GOING
Chapter 30 - THE INDESCRIBABLE NATURE OF
ALL THINGS
Chapter 31 - TORTOISE HAIR AND RABBIT
HORNS
Chapter 32 - TEACHING THE DHARMA
CONCLUSION
Copyright Page
WELCOME
WELCOME
BROTHERS AND SISTERS, please read The Diamond
That Cuts through Illusion with a serene mind, a mind
free from views. It’s the basic sutra for the practice of
meditation. Late at night, it’s a pleasure to recite the
Diamond Sutra alone, in complete silence. The sutra is
so deep and wonderful. It has its own language. The
first Western scholars who obtained the text thought it
was talking nonsense. Its language seems mysterious,
but when you look deeply, you can understand.
Don’t rush into the commentaries or you may be
unduly influenced by them. Please read the sutra first.
You may see things that no commentator has seen. You
can read as if you were chanting, using your clear body
and mind to be in touch with the words. Try to
understand the sutra from your own experiences and
your own suffering. It is helpful to ask, “Do these
teachings of the Buddha have anything to do with my
daily life?” Abstract ideas can be beautiful, but if they
have nothing to do with our life, of what use are they?
So please ask, “Do the words have anything to do with
eating a meal, drinking tea, cutting wood, or carrying
water?”
The sutra’s full name is The Diamond That Cuts
through Illusion, Vajracchedika Prajñaparamita in
Sanskrit. Vajracchedika means “the diamond that cuts
through afflictions, ignorance, delusion, or illusion.” In
China and Vietnam, people generally call it the Diamond
Sutra, emphasizing the word “diamond,” but, in fact,
the phrase “cutting through” is the most important.
Prajñaparamita means “per.
Mandukya Upanishad does not talk about trust or belief in God; rather addresses one’s day to day experience of waking, dreaming and deep sleep and explains the truth based on an experience which is common to all. Thanks to its universal nature, anybody anywhere in the world can appreciate the beauty and the essence of this Upanishad. On the lighter side, since it comprises of only twelve shlokas, it is apt for modern day culture of instant gratification and can be called ‘Self-realization in twelve minutes’.
Through the explanation of the Omkara, this Upanishad bridges the gap between the known and the unknown states of consciousness.
It explains Omkara Upasana or the method of contemplating on Omkara.
In the annals of religious history, there exists a captivating tale that spans across continents and centuries a story that transports us from the opulent courts of ancient South India to the rugged mountains of China.
It is the tale of a remarkable individual, a South Indian prince named Bodhidharma, who embarked on a journey of self-discovery and spiritual enlightenment, ultimately becoming a revered and influential figure in Buddhist history.
Through his profound teachings and unwavering determination, Bodhidharma blazed a trail that still resonates with seekers of truth and seekers of the self today.
Join us as we delve into the fascinating narrative of Bodhidharma: The Story of a South Indian Prince Becoming a Great Buddhist Monk, a chronicle filled with extraordinary feats, profound wisdom, and a legacy that endures through the ages.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
Unit 8 - Information and Communication Technology (Paper I).pdfThiyagu K
This slides describes the basic concepts of ICT, basics of Email, Emerging Technology and Digital Initiatives in Education. This presentations aligns with the UGC Paper I syllabus.
June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
Letter from the Congress of the United States regarding Anti-Semitism sent June 3rd to MIT President Sally Kornbluth, MIT Corp Chair, Mark Gorenberg
Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
This Congress will not stand idly by and allow an environment hostile to Jewish students to persist. The House believes that your institution is in violation of Title VI of the Civil Rights Act, and the inability or
unwillingness to rectify this violation through action requires accountability.
Postsecondary education is a unique opportunity for students to learn and have their ideas and beliefs challenged. However, universities receiving hundreds of millions of federal funds annually have denied
students that opportunity and have been hijacked to become venues for the promotion of terrorism, antisemitic harassment and intimidation, unlawful encampments, and in some cases, assaults and riots.
The House of Representatives will not countenance the use of federal funds to indoctrinate students into hateful, antisemitic, anti-American supporters of terrorism. Investigations into campus antisemitism by the Committee on Education and the Workforce and the Committee on Ways and Means have been expanded into a Congress-wide probe across all relevant jurisdictions to address this national crisis. The undersigned Committees will conduct oversight into the use of federal funds at MIT and its learning environment under authorities granted to each Committee.
• The Committee on Education and the Workforce has been investigating your institution since December 7, 2023. The Committee has broad jurisdiction over postsecondary education, including its compliance with Title VI of the Civil Rights Act, campus safety concerns over disruptions to the learning environment, and the awarding of federal student aid under the Higher Education Act.
• The Committee on Oversight and Accountability is investigating the sources of funding and other support flowing to groups espousing pro-Hamas propaganda and engaged in antisemitic harassment and intimidation of students. The Committee on Oversight and Accountability is the principal oversight committee of the US House of Representatives and has broad authority to investigate “any matter” at “any time” under House Rule X.
• The Committee on Ways and Means has been investigating several universities since November 15, 2023, when the Committee held a hearing entitled From Ivory Towers to Dark Corners: Investigating the Nexus Between Antisemitism, Tax-Exempt Universities, and Terror Financing. The Committee followed the hearing with letters to those institutions on January 10, 202
Palestine last event orientationfvgnh .pptxRaedMohamed3
An EFL lesson about the current events in Palestine. It is intended to be for intermediate students who wish to increase their listening skills through a short lesson in power point.
Welcome to TechSoup New Member Orientation and Q&A (May 2024).pdfTechSoup
In this webinar you will learn how your organization can access TechSoup's wide variety of product discount and donation programs. From hardware to software, we'll give you a tour of the tools available to help your nonprofit with productivity, collaboration, financial management, donor tracking, security, and more.
Embracing GenAI - A Strategic ImperativePeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
Model Attribute Check Company Auto PropertyCeline George
In Odoo, the multi-company feature allows you to manage multiple companies within a single Odoo database instance. Each company can have its own configurations while still sharing common resources such as products, customers, and suppliers.
1. 【CONTENTS】
Foreword
04 In the Spirit of Chan
06 The Origin of Chan
11 Bodhidharma's Two Entries and Four
Practices
12 Chan:The Gateless Gate
2. ︱ In the Spirit of Chan
Foreword
A
window on the world of Chinese Zen(Chan), this
little booklet is a short summary of Chan
Buddhist thought distilled from Master Sheng Yen's
published and unpublished materials. It is published in
the hope of providing beginners and the general public
with a new and fresh perspective on the self, the mind,
and the nature of our relationships and interactions in
the world. Students of other spiritual denominations
and Buddhist traditions will find it a helpful guide to
understanding the basic ideas and methods of Chan.
In the Spirit of Chan is a concise survey of the
origins and development of Chan Buddhism, and an
introduction to the essential principles and perspectives
of Chan Buddhist theory and practice. Two special
Chan meditation methods, derived from the Caodong
(pronounced: tsao dong) and Linji traditions, are
revealed in a clear and inspiring manner, as well as a
useful daily method of relaxing our body and mind.
Master Sheng Yen, the author of this book, is a
living gem of the contemporary Buddhist world.
Besides his vast knowledge of Buddhist scriptures and
personal experience of the wisdom of the Buddha,
his consistency in precept-holding, his promotion of
3. Foreword ︱
Buddhist education, and his vows and dedication to,
as he would say, building this world into a pure land
define his unique character and importance. He is one
of the last generation of teachers who came from the
East to teach Buddhism in the West.
Indeed, his clear words have reached and helped
many people throughout the world. For the benefit
of all those who, in our complex times, wish to begin
treading the path of enlightenment, may this booklet
offer light and direction to people around the world.
Guo-gu
NewYork
4. ︱ In the Spirit of Chan
In the Spirit of Chan
P
erhaps some of you have heard the sayings
Chan is not established on words and language
and Chan is a transmission outside conventional
teachings. But if Chan does not rely on words, why
would anyone want to read a Chan book? Isn't that a
contradiction? Although Chan is not established on
words, it has, among the many sects of Buddhism in
China, left behind the most writing. The primary goal
of these writings, however, is to show you or teach you
that Chan is not established on words and language
and that Chan is a transmission outside the
conventional teachings. So there is a reason for you to
read such a book.
The word Chan can mean enlightenment, and
enlightenment can be understood to mean realizing
the first meaning, or the ultimate truth. In Chan,
there is also what is called secondary meaning,
or conventional truth. Conventional truth can be
expressed in words and concepts, but the primary,
or ultimate, truth of Chan cannot be expressed in
words. In the Chan tradition, sometimes the ultimate
truth is compared to the moon, and the conventional
truth compared to a finger pointing at the moon. No
5. In the Spirit of Chan ︱
one would mistake the finger for the moon. Words,
language, ideas, and concepts are like the finger and
can express just the conventional truth. These words
and concepts only point to the ultimate truth. The
ultimate truth can be called mind, original nature,
or Buddha-nature. It is something everyone must
experience for himself or herself. It can never be fully
described.
6. ︱ In the Spirit of Chan
The Origin of Chan
W
hat is the source of Chan? According to the Chan
lore, the monk Bodhidharma brought Chan from
India to China in about 500 C.E., more than a thousand
years after Shakyamuni Buddha's death. But Indian
history contains few records of the interim period, so
we know relatively little about the origins of Chan
practice.
We do know stories and legends that describe
the origins of Chan. Most famous is the account of
the transmission of the Dharma (Buddhist 'truth' or
'law') to Mahakashyapa, one of the Buddha's chief
disciples, who became the First Patriarch in the Chan
lineage. The story is this: one day during a sermon at
Vulture Peak, Shakyamuni Buddha held a flower in
his hand in front of the assembly and did not speak.
No one seemed to know what this gesture meant,
but Mahakashyapa smiled. The Buddha said, The
Treasure of the Eye of the True Dharma, the Wondrous
Mind of Nirvana; only Mahakashyapa understands.
This event marks the beginning of the Chan lineage
and the master-to-disciple transmission that continues
to this day. This story was unknown to Buddhist history
until the tenth-century Song dynasty. But the literal
7. The Origin of Chan ︱
truth of the story is not as important as the message it
contains about the nature of Chan.
Shakyamuni Buddha had two other disciples, one
very bright and the other quite dull. The first disciple,
Ananda, had a powerful mind and a fabulous memory.
However, he never attained enlightenment during
Shakyamuni's lifetime. Ananda thought that Buddha
would reward his intelligence with enlightenment. It
never happened.After Buddha entered nirvana,Ananda
hoped Mahakashyapa would help him.
After Buddha's passing, Mahakashyapa tried to
gather 500 enlightened disciples together in order
to collect and record the Buddha's teachings. He
could find only 499. Some suggested that he invite
Ananda, but Mahakashyapa said that Ananda was
not enlightened and therefore was unqualified for the
assembly. He said that he would rather not have the
gathering at all than allowAnanda's attendance.
But Ananda persisted. Mahakashyapa turned
him away three times. Ananda said, Buddha has
entered nirvana. Now only you can help me reach
enlightenment! Mahakashyapa said, I'm very busy.
I cannot be of help. Only you can help yourself. At
last, Ananda realized that he had to rely on his own
efforts if he wished to attain enlightenment. He went
8. ︱ In the Spirit of Chan
off to a solitary and secluded place. As he was about
to sit down, he attained enlightenment! Why? At that
moment he relied on no one and dropped all of his
attachments.
Another story describes the dim-witted disciple
named Suddhipanthaka, or Small Path. All except
Small Path could remember Buddha's teachings. If he
tried to remember the first word of a phrase, he forgot
the second, and vice versa. Buddha gave him the job
of sweeping the ground, since he didn't seem fit to do
anything else.
After he had swept the ground for a very long
time, Small Path asked, The ground is clean, but is
my mind-ground clean? At that moment everything
dropped from his mind. He went to see the Buddha,
who was very pleased with his accomplishment and
affirmed that Small Path had become enlightened.
These are recorded in the early texts as true stories,
but their meaning goes beyond their original context.
The first story illustrates that in practice, knowledge
and intelligence do not necessarily guarantee
enlightenment and the second story shows that even
a slow person can attain enlightenment. Although
Shakyamuni Buddha, Mahakashyapa, and Shariputra
were people of great learning, Chan has less to do with
9. The Origin of Chan ︱
great learning than with the problem of the mind that is
filled with attachments. Enlightenment can be reached
only when one's mind is rid of attachments.
It is said that twenty-eight generations of
transmissions occurred from the time of Mahakashyapa
to the time of Bodhidharma, who is considered the
First Patriarch of Chinese Chan. His teachings were
transmitted through a single line for five generations
until the time of the Sixth Patriarch, Huineng
(638-713), whose many disciples established many
branches, some of which still survive today. I am the
62nd lineage holder of Chan from Huineng and the
57th generation in the Linji (810-866) tradition. In the
Caodong lineage, I am the 50th generation descendant
of the co-founder, Master Dongshan (807-869).
Chan is not precisely the Buddhism brought by
Bodhidharma from India, but Bodhidharma brought
certain insights to China, and the Chan tradition is
related to these. He taught that everything comes
from the mind, that the nature of the mind is Buddha-
nature, that Buddha-nature is inherent in every
sentient being, and that the essential method for
realizing this original nature is beholding the mind.
These ideas were controversial when they were first
presented in China, because they seemed to contradict
10. 10 ︱ In the Spirit of Chan
the more complicated philosophies and practices of
other Buddhist schools, but they are really just basic
Buddhism, stripped to its essence.
There is a famous story about the enlightenment of
Bodhidharma's disciple Huike that illustrates the bare-
bones nature of Bodhidharma's Chan. Huike went to
Bodhidharma and said, Master, could you calm my
mind for me? Bodhidharma said, Hand over your
mind and I will calm it for you! Huike searched within
and then told Bodhidharma that he could not find his
mind. Bodhidharma then said, There, I have already
calmed your mind for you. This is the account of
Huike's enlightenment. Those of you who have been
on retreat and suffered a lot of pain in your legs from
sitting meditation apparently need not have done so.
Unfortunately, you did not meet Bodhidharma.
11. Bodhidharma's Two Entries and Four Practices ︱ 11
Bodhidharma's Two Entries and Four
Practices
T
here is an important work attributed to
Bodhidharma called The Two Entries and Four
Practices, in which he details more explicitly what
sentient beings must do to realize their true nature. The
two entries are entry through principle and entry
through practice. Entry through principle means
directly seeing the first principle, or original nature,
without relying on words, descriptions, concepts,
experience, or any thinking process. Entry through
practice refers to the gradual training of the mind.
Bodhidharma describes entry through principle as
follows: Leaving behind the false, return to the true;
make no discriminations between self and others.
In contemplation, one's mind should be stable and
unmoving, like a wall. This may sound like the
direct, easy path to enlightenment, but it is in fact
the most difficult. If we think of Bodhidharma's own
enlightenment as an entry through principle, then we
would have to say that it only came after a lifetime of
practice, culminating in his nine years of meditation
facing a wall in a cave on Mount Song. Actually, the
method used to accomplish entry through principle
12. 12 ︱ In the Spirit of Chan
is precisely this phrase, One's mind should be stable
and unmoving, like a wall. This does not mean that
the mind is blank; on the contrary, it is alert and clear,
illuminating everything with awareness and responding
with compassion. This is ideal, and it is the state of
mind referred to in entry through principle.
The second entry to attaining realization is through
practice, of which there are four: accepting karmic
retribution, adapting to conditions, no seeking, and
union with the Dharma. Each practice is progressively
more advanced, and therefore, they should be followed
in order.
The first practice, accepting karmic retribution,
involves recognizing the effects of karma and cause
and consequence. Karma is a Sanskrit term that
translates literally as action. When we carry out
an action, a karmic force remains that leads to a
consequence in the future, whether in the present
existence, or in a future one. The karmic effect of a
particular action is not permanently fixed, because
the continual performance of new actions modifies
the karmic force accordingly, but in all cases, there
is a cause-and-consequence relationship, and the
consequence will be similar in nature to the cause.
Therefore, when we face adversity, we should
13. Bodhidharma's Two Entries and Four Practices ︱ 13
understand that we are receiving the karmic retribution
from countless previous actions in countless previous
lives. When we pay back some of our debt, we should
feel happy that we have the capacity to do so. If we
have this perspective, then when misfortunes arise, we
will be tranquil and without resentment. We will not
suffer from disturbing emotions or be discouraged or
depressed. This is an important practice.
Karma, or cause and consequence, has to be
understood and applied in conjunction with the
Buddhist concept of causes and conditions. The
coming together of causes and conditions makes it
possible for things to happen. We cannot and should
not run away from our responsibilities and the
retribution caused by our karma. But we should try to
improve our conditions and karma. If things can be
improved, we must try to make them better. If they
can't be changed, then we should accept them with
equanimity as karmic retribution.
It might be easy to confuse the principle of causes
and conditions with that of cause and consequence. In
fact, the two principles are intimately connected with
each other, and it is difficult to talk about one without
mentioning the other. From the standpoint of cause
and consequence, we can say that the earlier event
14. 14 ︱ In the Spirit of Chan
is the cause and the later event is the consequence.
One event leads to the next. A cause, however, cannot
lead to a consequence by itself. Something else must
occur, must come together with the cause, to lead to
a consequence. This coming together of events and
factors is referred to as causes and conditions. A man
and woman together do not automatically lead to
children. Other factors must come together in order
for the cause (parents) to lead to the consequence
(children). Parents, children, and the other factors
involved are all considered causes and conditions.
Causes and conditions can also be thought of as
dharmas, a Sanskrit term referring to all phenomena,
whether physical or mental. This meaning is distinct
from Dharma-with a capital D-which refers to
the teachings of the Buddha, and the methods and
principles of practice. However, even the teachings of
the Buddha and the methods of practice are themselves
phenomena, or dharmas.
In any case, the condition (one dharma) that
intersects with a cause (another dharma) must have
itself been caused by something else, and so on and
so on, infinitely in all directions throughout space
and time. All phenomena arise because of causes and
conditions. Any phenomenon that arises is itself a
15. Bodhidharma's Two Entries and Four Practices ︱ 15
consequence of a previous cause and arose because
of the coming together of causes and conditions.
This leads to the concept of conditioned arising, also
known as dependent origination, which means that all
phenomena, or dharmas, no matter when or where they
occur, are interconnected.
Since all dharmas are the consequences of causes
and conditions, their arising is conditional. This
includes not only arising and appearing but also
perishing and disappearing. A person being born is a
phenomenon, and a person dying is a phenomenon;
a bubble forming is a phenomenon, and a bubble
bursting is a phenomenon; a thought appearing
is a phenomenon, and a thought disappearing is a
phenomenon. All dharmas arise and perish because of
causes and conditions.
The second of the four practices recommended
by Bodhidharma is adapting to conditions. It also
requires an understanding of causes and conditions.
Adapting to conditions means that we should do our
best within the constraints of our environment. If
our circumstances are fortunate or something good
happens to us, we should not get overly excited.
Good fortune, like bad, is the result of karmic
retribution. Why should we feel excited when we are
16. 16 ︱ In the Spirit of Chan
only enjoying the fruits of our own labor? It is like
withdrawing money from our own bank accounts.
By the same token, we should not be overly proud,
because good fortune, like bad, is the result of many
causes and conditions coming together. How can we
take credit for our accomplishments, when they depend
so much on the good will of others, on the sacrifices
of our parents, on the circumstances of history? The
practice of adapting to conditions means that you
accept your karma, or cause and consequence, without
being overly joyful, self-satisfied, or disappointed.
Accepting karmic retribution and adapting to
conditions are very helpful practices in daily life.
They allow us to improve our conditions and karma
and maintain a positive attitude toward life. They
help us enjoy equanimity in the face of changing
circumstances, improve our behavior, and keep
our relationships harmonious. These teachings of
Bodhidharma are not hard to understand, and any
ordinary person can make use of them. If we can
apply them in daily circumstances, we will fulfill
our responsibilities and we will make the best of our
opportunities. In this way, life will be more meaningful.
The third of Bodhidharma's four practices is no
seeking. There is a Chinese saying that people
17. Bodhidharma's Two Entries and Four Practices ︱ 17
raise children to help them in old age, and people
accumulate food in case of famine. Today, people in
the West may not raise children just to support them
in old age, but people probably still accumulate food,
or wealth, in case of hardship. This attitude is not the
attitude of no seeking. In the practice of no seeking,
we continually, diligently engage in useful activity, yet
we have no thought that this activity is for our personal
gain now or in the future. We do not look for personal
benefits. This is not easy, and it is a higher level of
practice than the second practice. In fact, in order to
completely avoid self-centered activity, we must make
the difficult step of realizing that the self does not exist.
What we commonly think of as the self is an
illusion. It is nothing in itself at all but a name we give
to our continuous interaction with the environment.
We constantly see, hear, smell, taste, touch, and think,
and it is this cascade of sensations, perceptions, and
judgments, thought after thought, that we identify as
the self.
To say that the self is an illusion, however, is not
to say that the self is a hallucination. The self is not
a mirage. We say that the self is illusory because it is
not a stable entity but, rather, a series of events that are
forever changing in response to a constantly changing
18. 18 ︱ In the Spirit of Chan
environment. The self is not a thing that stays the
same, and as such, we say that the self is an illusion.
For the same reason, all phenomena are considered
illusions; that is, all phenomena are selfless. All
things change from moment to moment, evolving and
transforming into something else. The self, therefore,
is a false existence ceaselessly interacting with a false
environment.
The practice of no seeking is an advanced practice
because it is the practice of no-self. While it is normal
for people to begin to learn and practice Buddhism for
their own benefit, eventually, through practice, their
self-centeredness falls away. They find themselves
busy because others need their help, and they provide
what is needed. Such a person no longer even thinks
about attaining enlightenment.
When you have ceased to be concerned about your
own attainment, then you are enlightened. Otherwise
there will always be subtle, wandering thoughts and
attachment to the desire to do something for yourself.
If you want to free yourself from all worldly vexations
and suffering and if you desire liberation, you are
still attached to your self. It is only when you have no
concern about your own enlightenment that you can
truly be enlightened. The practice of no seeking is the
19. Bodhidharma's Two Entries and Four Practices ︱ 19
practice of this enlightened state.
The fourth of Bodhidharma's practices, union
with the Dharma , is a basic tenet of Buddhism that
all phenomena are impermanent and do not have an
intrinsic self. In the practice of union with the Dharma,
we try to personally experience this impermanence and
selflessness through direct contemplation of emptiness.
This is the highest practice of Chan, and it leads to the
highest attainment. It is the practice that allows us to
reach the point of entry through principle that we
talked about earlier.
But where does a practitioner begin? Different
Buddhist sects employ many methods of practice
that can be used by beginners, such as reading
the scriptures, making vows, doing prostrations,
mindfulness, and meditating on the breath. These
methods all help us to go from scattered mind, which
is confused, emotional, and unstable, to a mental state
that is tranquil and in harmony with our environment.
The very first thing we should do is relax the body and
mind. If we can relax, we will be healthier and more
stable and will relate to others more harmoniously.
There is a Buddhist householder who comes to the
Chan Center who is very nervous. His nervousness
makes other people feel nervous. When he talks to
20. 20 ︱ In the Spirit of Chan
you, his body is tense, as if he is about to attack you or
defend himself. People react to this kind of behavior;
it disturbs them. When I told him to relax his body,
he responded in a tense, forced voice, I am already
relaxed! He is constantly fearful and insecure, and
because of the problems these feelings cause, he came
to the Chan Center seeking help. He wanted to learn
meditation, so I taught him to gradually relax his
body and then his mind. If we cannot relax, there is
no way we can meditate; and if we cannot meditate,
the practice of no seeking is completely impossible.
This man was impatient and thought that if he got
enlightened all his problems would disappear. He said
to me, Master, I do not want anything; I just want the
method to get enlightened quickly. Give me the method
as soon as possible. I answered, Such a method
has not been invented. If I could invent a guaranteed,
speedy method of enlightenment, I could probably sell
it for quite a lot of money.
Now I have invented the following method, and I
offer it free of charge to whomever wishes to learn.
The method is to relax your body and mind. It is easy
and simple. Do no ask whether it can lead you to
enlightenment. First you should be able to relax, and
later we can talk about enlightenment. Close your
21. Bodhidharma's Two Entries and Four Practices ︱ 21
eyes, lean back in your chair, and relax your muscles.
Completely relax your eyes. It is very important that
your eyelids be relaxed and do not move. There should
not be any tension around your eyeballs. Do not apply
any force or tension anywhere. Relax your facial
muscles, shoulders, and arms. Relax your abdomen
and put your hands in your lap. If you feel the weight
of your body, it should be at your seat. Do not think of
anything. If thoughts come, recognize them and pay
attention to the inhaling and exhaling of your breath
through your nostrils. Ignore what other people are
doing. Concentrate on your practice, forget about your
body, and relax. Do not entertain doubts about whether
what you are doing is useful.
The principle of this method is to relax-to be natural and
clear. Keep each session short, but practice frequently. In
the beginning, each session should be ten minutes or less,
gradually working your way up to twenty to thirty minutes
if you can do it without too much discomfort. If you do
it longer, you will probably feel restless or fall asleep.
You can use this method a few times a day; it will
refresh your body and mind and eliminate some of the
confusion in your daily life. Gradually you will gain
the stability of body and mind that makes it possible to,
eventually, enter the gate of Chan.
22. 22 ︱ In the Spirit of Chan
Chan: The Gateless Gate
C
han is often referred to as the gateless gate. The
gate is both a method of practice and a path to
liberation; this gate is gateless, however, in that Chan
does not rely on any specific method to help a
practitioner achieve liberation. The methodless method
is the highest method. So long as the practitioner can
drop the self-centered mind, the gateway into Chan will
open naturally.
The primary obstacle to attaining wisdom is
attachment to the self. When you face people, things,
and situations, the notion of I arises immediately.
When you attach to this I , you categorize and judge
everything else accordingly: This is mine; that is
not. This is good for me; that is not. I like this; I hate
that. Attachment to the idea of self makes true clarity
impossible.
But how might we define non-attachment?
According to Chan, non-attachment means that when
you face circumstances and deal with other people,
there is no I in relation to whatever may appear in
front of you. Things are as they are, vivid and clear.
You can respond appropriately and give whatever is
needed. Clear awareness of things as they are, in this
23. Chan: The Gateless Gate ︱ 23
state of selflessness, is what Chan calls wisdom. Giving
whatever others may need with no thought of the self is
what Chan calls compassion. Wisdom and compassion
describe the awareness and function of the enlightened
mind. In Chan, these two cannot be separated, and both
depend on putting down the attachment to self.
As the Chan school evolved, two forms of
practice developed, which correspond roughly to
Bodhidharma's two entries, the one through principle
and the other through practice. The method of Silent
Illumination is the specialty of the Caodong tradition,
while the Linji tradition advocates the method of
gong an and huatou. Both approaches can lead to
enlightenment, the realization of no-self.
The term Silent Illumination, or Mozhao, is
associated with the Song dynasty master Hongzhi
Zhenjue (1091-1157), although the practice itself can
be traced back at least as far as Bodhidharma and his
concept of entry through principle. Five generations
later, the great master Yongjia (665-713) wrote about
clarity and quiescence in his Song of Enlightenment.
Quiescence refers to the practice of silencing the mind,
and clarity refers to contemplation, illuminating the
mind with the light of awareness.
Hongzhi himself described the silent sitting as
24. 24 ︱ In the Spirit of Chan
thus: your body sits silently; your mind is quiescent,
unmoving. This is genuine effort in practice. Body and
mind are at complete rest. The mouth is so still that
moss grows around it. Grass sprouts from the tongue.
Do this without ceasing, cleansing the mind until it
gains the clarity of an autumn pool, bright as the moon
illuminating the evening sky.
In another place, Hongzhi said, In the silent sitting,
whatever realm may appear, the mind is very clear to
all the details, yet everything is where it originally is,
in its own place. The mind stays on one thought for ten
thousand years, yet does not dwell on any form, inside
or outside.
To understand Silent Illumination Chan, it is
important to understand that while there are no
thoughts, the mind is still very clear, very aware.
Both the silence and the illumination must be there.
According to Hongzhi, when there is nothing going on
in one's mind, one is aware that nothing is happening.
If one is not aware, this is just Chan sickness, not the
state of Chan. So in this state, the mind is transparent.
In a sense, it is not completely accurate to say that
there is nothing present, because the transparent mind
is there. But it is accurate in the sense that nothing can
become an attachment or obstruction. In this state, the
25. Chan: The Gateless Gate ︱ 25
mind is without form or feature. Power is present, but
its function is to fill the mind with illumination, like the
sun shining everywhere. Hence, Silent llumination is
the practice in which there is nothing moving, but the
mind is bright and illuminating.
A gongan is a story of an incident between a
master and one or more disciples that involves an
understanding or experience of the enlightened mind.
The incident usually, but not always, involves dialogue.
When the incident is remembered and recorded, it
becomes a public case, which is the literal meaning
of the term. Often what makes the incident worth
recording is that, as the result of the interchange,
a disciple had an awakening, an experience of
enlightenment.
Master Zhaozhou was asked by a monk, Does a
dog have Buddha-nature? The master replied, Wu,
meaning nothing. This is a basic gongan, possibly the
most famous on record. Here is another gongan, also
involving Zhaozhou. Zhaozhou had a disciple who
met an old woman and asked her, How do I get to
Mt. Tai? She said, Just keep going! As the monk
started off, he heard the old woman remark, He
really went! Afterward, the disciple mentioned this
to Zhaozhou, who said, I think I will go over there
26. 26 ︱ In the Spirit of Chan
and see for myself. When he met the old woman,
Zhaozhou asked the same question and she gave the
same response: Just keep going! As Zhaozhou started
off, he heard the old lady said as she had last time, He
really went! When Zhaozhou returned, he said to the
assembly, I have seen through that old woman! What
did Zhaozhou find out about that old woman? What is
the meaning of this lengthy and obscure gongan?
Around the time of the Song dynasty (960-1276),
Chan masters began using recorded gongan as
a subject of meditation for their disciples. The
practitioner was required to investigate the meaning
of the historical gongan. To penetrate the meaning of
the gong an, the student has to abandon knowledge,
experience, and reasoning, since the answer is not
accessible by these methods. The student must find
the answer by can (pronounced: tsan) gongan, or
investigating the gongan. This requires sweeping
from consciousness everything but the gongan,
eventually generating the doubt sensation, which is
a strong sensation of wonder and an intense desire to
know the meaning of the gongan.
Closely related, but not identical to the gongan is the
huatou. A huatou-literally, head of a spoken word -
is a question that a practitioner asks himself or herself.
27. Chan: The Gateless Gate ︱ 27
What is Wu? and Who am I? are commonly used
huatous. In the huatou practice, one devotes one's
full attention to repeating the question incessantly.
The gongan and the huatou methods are similar in
that the practitioner tries to arouse the great doubt
sensation in order to eventually shatter it and awaken to
enlightenment.
Chan master Dahui Zong gao (1089-1163), one of
the greatest advocates of huatou practice, maintained
that sitting meditation is necessary to settle the
wandering mind before a student can effectively use
a gongan or huatou. A scattered mind lacks the focus
or energy necessary to generate the great doubt, so
in training my students, I first give them a method to
unify the scattered mind. Once the student's mind is
stable and concentrated, the application of gongan
or huatou may cause the great doubt to rise. This
doubt is not the ordinary doubt of questioning the
truth of an assertion. It is the fundamental uncertainty,
the existential dilemma, that underlies all of our
experiences:the question of who we are and the
meaning of life and death. Because the question
inherent in the gongan or huatou cannot be resolved
by logic, the practitioner must continually return
to the question, nurturing the doubt mass until it
28. 28 ︱ In the Spirit of Chan
is like a hot ball of iron stuck in his throat. If the
practitioner can persist and keep the energy from
dissipating, the doubt mass will eventually disappear
in an explosion that can wipe away all doubt from the
mind, leaving nothing but the mind's original nature, or
enlightenment.
It is also possible, and perhaps more likely, that the
explosion will lack sufficient energy to completely
cleanse the mind of attachment. Even as great a master
as Dahui did not penetrate sufficiently in his first
explosive experience. His teacher Yuanwu (1063-1135)
told him, You have died, but you have come back to
life. His enlightenment was confirmed on his second
experience.
Therefore, it is very important to have a reliable
Shifu, or teacher, guiding one through all stages of
practice. At the outset, attempting to generate the great
doubt before the mind is sufficiently stable would,
at best, be useless and, at worst, give rise to a lot of
anxiety. And finally, any experience one has as a
result of the practice must be confirmed by an adept
master. Only a genuine master will know the difference
between a true and a false enlightenment.
The practice of gongan or huatou is an aggressive,
explosive approach toward enlightenment; the practice
29. Chan: The Gateless Gate ︱ 29
of Silent Illumination is a more peaceful way. Both,
however, require the same foundation: a stable and
unified mind. And both have the same purpose: the
realization of the nature of mind, which is the nature of
emptiness, Buddha-nature, wisdom and enlightenment.