“When I was young, I respected old Buddhist teachers. I also felt sor- ry for them because they were not far from death. Now my turn to be pitied has come! is painful when we cannot get what we seek or seek to hold on to what we have.”

From Attaining the Way: A Guide to the Practice of Chan by Chan Master Sheng Yen Shambhala, 2006

Summer 2009 Chan Magazine  Chan Magazine

Volume 23,29, Number 43 Autumn,Summer, 20092003

Chan Magazine is published quarterly by the Institute of Chung-Hwa Buddhist Buddhist Culture, Culture, Chan Chan Meditation Center, Center, 90- 90-5656 Corona Corona Avenue, Avenue, Elmhurst, Elmhurst, NY NY 11373. 11373. The The magazine magazine is isa non-profit a non-profit venture; venture; it accepts it accepts no advertising no advertising and is and sup is- supportedported solely solely by contributions by contributions from frommembers members of the of Chan the ChanCenter Center and the and readership. the readership. Donations Donations to support to support the maga the- magazinezine and otherand other Chan Chan Center Center activities activities may maybe sent be sentto the to theabove above address address and and will will be be gratefully gratefully appreciated. appreciated. Please Your donationmake checks is tax-deductible.payable to Chan For Meditation information Center; about your Chan do- Centernation activitiesis tax-deductible. please call For (718)information 592-6593. about For Chan Cen- Drumter activities Publications please call please (718) call 592-6593. (718) 592-0915.For Dharma E-mail Drum thePublications Center at please [email protected], call (718) 592-0915. or E-mail the magazine the Center at [email protected],at [email protected], or orthe visit magazine us online at at:chanmaga - http://[email protected], or visit us online at: http://www.chancenter.org. Founder/Teacher Founder/TeacherChan Master Ven. Dr. Sheng Yen Chan Master Ven. Dr. Sheng Yen Editor-in-chief Editor-in-chiefDavid Berman David Berman Coordinator AssociateVirginia Tan Editor Buffe Laffey News editor CoordinatorBelia Pena Virginia Tan Photography PhotographyDavid Kabacinski (Chang Wen) John Feng, Jerry Roach, Kaifen Hu Contributing editors ContributingErnie Heau, Chris editors Marano, Virginia Tan, Wei Tan Ernie Heau, Kevin Mathewson, Virginia Tan, Wei Tan, ContributorsGuogu Rikki Asher, Berle Driscoll, Jeffrey Kung, Rebecca Li, Char- Contributorslotte Mansfield, Mike Morical, Bruce Rickenbacker, Wei Tan,Rikki Tan Asher, Yee TinaWong Kacandes, (Chang Ji) Jeffrey Kung, Rebecca Li, Mike Morical, Bruce Rickenbacker, Ayn Steele, Tan Yee AdministratorWong (Chang Ji Fa Shi), Chang Wen Fa Shi Guo Chen Shi Administrator Chang Hwa Fa Shi

Chan Magazine Summer 2009  From the Editor 4

The 6 The fourth of four articles by Chan Master Sheng Yen

“another day bites the dust” 9 Poem by Frank Crazy Cloud

Presenting the Dharma 20 by Dr. Simon Child

The Past 32 News from the Chan Meditation Center and DDMBA

The Future 36 Retreats, classes and other upcoming events

Chan Center Affiliates 38

Summer 2009 Chan Magazine  From the Editor

“Did you read the article in the Times Maga- “what you need to do is put aside all zine about the master and the psycho- feelings,” he was “frantic with anxiety,” con- therapist? What did you think?” vinced that “no one could see him.” Nearly a year into his therapy he had a breakthrough, Evidently the article caused quite a stir, be- a “tearful reunion” with the self he had evi- cause I have been asked this question quite dently buried with his Zen practice, and he a lot in the three weeks since it appeared, now says: “Without the therapy experience I both by those who know me to be the editor might have died without being reunited with of a Buddhist journal and by complete strang- my life! And in that sense, without having ers. I was asked this question by a student of truly lived.” mine who just finished his doctorate in psy- chotherapy, and who had given me my copy I am not disappointed, nor surprised, that a of Psychotherapy and Buddhism: Toward an meditator might experience psychopathol- Integration, by the psychotherapist of the ogy; nor am I offended that in such a case article. I was also asked this question by a psychotherapy might be a good idea. I am a stockbroker at a tasting of biodynamic wines little concerned though about the impression from , who seemed greatly disap- the story gives of Zen in America, and I am pointed that a should have any reminded to be grateful for the clarity and need of a psychotherapist, and even though simplicity that my late teacher brought to his she was not herself a Zen practitioner, greatly presentation of the “ineffable.” offended that in the battle for the man’s hap- piness psychotherapy had evidently won. Master Sheng Yen taught that there are three experiences of self: small self, great self, and For those of you who did not read about the no-self. Small self is the type that most of us Zen master and the psychotherapist (you can experience most of the time. The universe is find the article by searching for “zen psycho- divided neatly into one subject and many ob- therapy” at nytimes.com), here’s a summary: jects, that which is me and all those things He’d become a 35 years before, having that are not me. The important thing about experienced kensho on his first , de- this teaching is that Shifu never treated the scribed as “floods of light, or one- small self as an evil to be eradicated or an ness, ineffable joy,” and had received trans- enemy to be opposed; on the contrary, he mission in the Soto school. Now, after four taught that a strong and healthy sense of the failed marriages during decades of learning small self is essential to the self-challenging lessons like “the self is a malignant growth self-observation that is central to the path of which is to be surgically removed,” and practice.

Chan Magazine Summer 2009  Great self is a way of naming the unifica- earthquake or implosion occurred. There was tion of subject and object, self and other; it is an incredible explosion of light coming from called “great” because it is as if the small self inside and outside simultaneously, and every- had expanded to encompass the rest. It of- thing disappeared into that light...there was ten involves the arising of great compassion, no longer a here versus there, a this versus because the sense of propriety and care that that...And despite the fact that I had no un- we usually apply only to the small self—or derstanding whatever of what had happened to those to whom the small self is attached (nor do I now), this experience changed my through love—is applied to all others, per- life completely.” haps to all things. Great self is a well-known experience in most religions—it underpins And this is my enlisting the words of Mas- Saint Francis’ relationship with the animals ter Sheng Yen to answer him: “But the expe- and Gandhi’s compassion for his enemies. riences of meditation, even at their most il- What is important about this teaching is that luminating, mystical and profound, are not Shifu was always clear that the experience of enlightenment. ‘Seeing the nature,’ or en- great self is NOT enlightenment, that though lightenment, is a completely different thing. the sense of self might encompass all beings, Seeing one’s nature is letting go of the mind, it is still a sense of self. He didn’t denigrate be it unified or not. There is no attachment the experience—he described it as useful, as whatsoever. Many people think that mystical profound, as potentially a sign of progress experiences are the same as enlightenment. on the path. But he was clear, even strict, in These experiences can come from meditation teaching that all mental experiences in medi- or religious experiences, but they are not en- tation—even the floods of light, the sense of lightenment.” oneness, the ineffable joy—are to be treated as illusions. And Master Sheng Yen also explicitly discour- aged those of us he was training to teach the Shifu didn’t talk much about no-self; he didn’t Dharma from engaging in the seductive prac- fascinate his students with the paradoxes tice of comparing and contrasting Buddhism generated when one attempts to describe the with all those other disciplines—Daoism, indescribable. What he talked about was re- physics, cognitive science—with which it has ducing self-centeredness, and how this could superficial similarities. All of us who pay at- potentially, eventually result in the arising of tention to the human mind will inevitably no- wisdom, the purity of awareness without self- tice some of the same things; all of us inter- reference. ested in ameliorating suffering will inevitably do some of the same things. But Buddhism The Zen master in our story does, however, de- and psychotherapy are not the same—they scribe his experience of self-nature: “I felt as are very different methods, that rest on very if something like an earthquake or implosion different assumptions, for pursuing very dif- was about to happen...Everything around me ferent goals, and it is not at all clear that looked exceedingly odd, as if the glue separat- either the science of Buddhism or the art of ing things had started to melt...By the time I psychotherapy is improved by conflating one got to my room I was weightless...Then the with the other.

Summer 2009 Chan Magazine  The Noble Eightfold Path Part Four by Chan Master Sheng Yen

In the fall of 2003 and the spring of 2004 Master Sheng Yen gave several lectures at the Chan Meditation Center in Queens, New York, on the Buddha’s Noble Eightfold Path. This article is the last of four in which Master Sheng Yen discusses the Eightfold Path as a liberation process. The articles are part of Master Sheng Yen’s forthcoming book on the 37 Aids to Enlightenment. The lectures were orally translated by Dr. Rebecca Li, transcribed by Sheila Sussman, and ed- ited by Ernest Heau.

The complete Buddhist path can be seen as of practicing Buddhadharma with continuous consisting of the three disciplines of precepts dedication. Specifically, we mean diligent cul- (morality), samadhi (meditation), and wis- tivation of the Four Foundations of Mindful- dom (bodhi or awakened mind). Since the ness, as I will explain later. The purpose is to Noble Eightfold Path is also a complete de- achieve the path of liberation and give rise scription of the Buddhist Path, what is the to wisdom. As we practice the four kinds of relationship between the threefold disciplines , we rely on the Four Proper Exer- and the eightfold path? The answer is that tions to maintain diligence and eliminate vex- when one practices the Noble Eightfold Path, ations. In fact, the only way to practice the one also practices the three disciplines: the Noble Eightfold Path ceaselessly and without first two Noble Paths, Right View and Right regressing is through the Four Proper Exer- Intention make up the study of wisdom; Right tions. This is called Right Effort and the best Speech, Right Action, and Right Livelihood way to practice it is by establishing a founda- make up the study of morality; Right Effort, tion of practice in the first five of the noble Right Mindfulness, and Right Concentration paths — Right View, Right Intention, Right comprise the study of samadhi. In this talk Speech, Right Action and Right Livelihood. I will discuss how to practice samadhi in the context of the path. You can say that the Thirty-Seven Aids to En- lightenment describe the whole of the practice Right Effort of Buddhadharma in that they encompass the three disciplines of precepts, samadhi, and The sixth noble path is Right Effort, also wisdom. For example, Right Action, Right called Right Diligence, or Right Discipline, or Speech and Right Livelihood correspond to the Noble or True Dharma. This is the path the upholding of precepts, whereas Right

Chan Magazine Summer 2009  Summer 2009 Chan Magazine  View and Right Intention correspond to the suffering through the Noble Eightfold Path. In principle of wisdom, especially Right View. It turn, the first Noble Path is Right View, which is through having Right View that one is able one has when one understands the Four No- to attain deep concentration in Chan practice ble Truths. In other words, the Noble Eight- and give rise to further wisdom. fold Path includes all the concepts as well as methods for regulating daily life, cultivating Even though Right Effort is the sixth path it samadhi, and attaining wisdom. encompasses all the others. This is because diligence is necessary to successfully culti- The seventh Noble Path is Right Mindfulness vate any of the paths. So Right Effort should and it refers to the Four Foundations of Mind- not be seen as a separate path; rather, it is fulness: mindfulness of body, mindfulness of the equal emphasis on all the three disci- sensation, mindfulness of mind, and mind- plines. So, Right Effort means avoiding any fulness of (phenomena). Buddhad- hindrances to upholding the precepts. Simi- harma teaches that suffering is caused by our larly, one avoids all the obstacles to cultivat- holding wrong views about these four catego- ing deep concentration. One needs to depart ries. Therefore the purpose of contemplating from all the hindrances to attaining wisdom, them is to be liberated from vexation. Seeing in whatever form or shape. This is how to our body as pure is a wrong view because the practice Right Effort. Just avoiding obstacles body deteriorates, gets sick, and dies; view- is a negative approach; one should also up- ing sensations as pleasurable is also errone- hold the precepts, practice concentration, and ous because sensations also cause suffering; cultivate wisdom. You may think, “I have to seeing the mind as the self is erroneous be- avoid all the obstacles and at the same time cause it leads to self- attachment; and finally, diligently cultivate the three disciplines! Can viewing dharmas — the body, the mind, and I do that?” the environment — as either belonging to or opposed to us also causes vexation. Because My answer is not to worry — with Right Ef- we hold these erroneous views we constantly fort, anyone can do it. experience vexation and suffering.

Right Mindfulness Because the four contemplations are so fun- damental to cultivating the path, I would like Although the Noble Eightfold Path is just one to briefly review them here. part of the Thirty-Seven Aids to Enlighten- ment, the proper understanding is that it ac- Contemplating the Body tually encompasses the whole set. In fact, cul- tivating any of the seven groups of the thirty- To overcome our wrong views we should seven aids can help one depart from vexation first contemplate the true nature of the body. and attain liberation. The difference is that When we are young the body is healthy, soft, the Noble Eightfold Path is the most complete and smells sweet and easy to love. However, path of all. Remember that the basic teach- as we age we are often not at ease with the ing of the Buddha is the , body and can’t seem to gain control of it. As and the Fourth Noble Truth is the way out of we age or get sick, the body does not smell

Chan Magazine Summer 2009  so nice and we realize the body is not so pure He said, “But that’s disgusting! It’s like drink- anymore. I ask you, are you mostly satisfied ing dishwater.” with your body? Is it different now than be- fore? I suggested that he should still do as instruct- ed. His response was, “Shifu, why don’t you Once I held a Chan retreat in a converted barn spit something out of your mouth and then in Wales. The facilities were primitive and for swallow it again?” seven days we could not take a bath. After the retreat we stayed at a hotel in London. I asked him if he ever kissed his girlfriend. When I took a bath, I noticed grime around the tub and I thought, “Yes,” he said, “of “The water here is real- “IF SOMETHING IS CLEAN, course.” ly dirty.” When I men- tioned it to the others ISN’T IT CLEAN IN ALL SITUA- I asked him, “So, is they laughed and said, your girlfriend clean?” “Shifu, the water is TIONS? IF IT’S DIRTY, ISN’T IT very pure in London. DIRTY IN ALL CIRCUMSTANCES? He replied, “Of course It’s been seven days my girlfriend is since you had a bath!” SO WHEN WE PRACTICE MIND- clean!” So my body was not as pure as I thought FULNESS OF THE BODY, WE I said, “But if your girl- it was. In fact it was ARE REMINDING OURSELVES friend ate something quite dirty. and spat it out would THAT ULTIMATELY THE BODY you go ahead and eat On another retreat I it?” was teaching everyone IS NOT ALWAYS PURE, AND WE how to clean up after SHOULD NOT BECOME TOO AT- He did not answer. He a meal. I asked them is willing to kiss his to pour hot water into TACHED TO IT.” girlfriend but not will- their bowl, rinse their ing to eat something utensils in the wa- that came out of her ter, and finish by drinking the rinse water. mouth. This comes from an erroneous view as When one participant refused to do it, I asked to what is pure and what is impure. If some- him, “Weren’t you just now eating from this thing is clean, isn’t it clean in all situations? bowl?” If it’s dirty, isn’t it dirty in all circumstances? Where does the discrimination come from? So He said, “Yes.” when we practice mindfulness of the body, we are reminding ourselves that ultimately the And I said, “Well, you were using the uten- body is not always pure, and we should not sils and it’s your mouth that’s been touch- become too attached to it. Yes, we should take ing them. So what is wrong with drinking the good care of the body and protect it. However, water?” we should refrain from attaching to the idea

Summer 2009 Chan Magazine  that this body is always so great and won- To lessen our vexation we can at least tell derful. The body is sometimes pure, at other ourselves that the body really belongs to ev- times not so pure. As we age, we experience erybody to be used as a tool. If we can’t really more and more the impurity of the body. As I be useful that way, at least we can remind grow older, I increasingly experience the im- ourselves that the body does not really belong purity of my body, that there are problems to us. If you can do this you will be less con- with it. cerned about yourself and be willing to share yourself with others. We tend to think of the body as somehow be- longing to us. For example, as long as I am I once told someone, “You are truly a very using this microphone I can refer to it as mine fortunate man. Your parents are still healthy but when I don’t need it, it is not mine any and alive, your children are well behaved, more. It is only at this moment that it is mine. and your wife is so nice. You are indeed very If I think about my body in the same way, does fortunate to enjoy such great .” it actually belong to me? Well, when you think about it, right now this physical body doesn’t He responded, “Yes, I am indeed very for- really belong to me. If I thought of this body tunate. However, I am really my parents’ as mine, I would be engaging in self-indul- crutches, my kids’ playmate, and my wife’s gence, thinking, “This is my body and I feel servant.” wonderful!” It actually belongs to whomever is using it as a tool in their practice. We are People who can really feel that they belong to just sharing this body as a tool. their families and not to themselves are in- deed fortunate and wise. Others may think, In , our recent annual member’s con- “My wife and children belong to me, and as ference was attended by about 30,000 people. for my parents, what they leave behind will A guest remarked to me, “Shifu, you are so belong to me.” Someone like this will have a lucky to have 30,000 disciples!” One of my lot of vexation. disciples heard that and said, “Well, actually Shifu has more than a million disciples.” I Contemplating Sensations said, “Well, my situation is not as great as it sounds. I just have a lot of people who are Most of the time, we are indifferent or at sharing me. There is a Chinese saying that a least neutral to the sensations we experi- good horse will never lack riders. So I’m just ence. At other times we react with pleasure in this situation where a lot of people use me or displeasure, happiness or unhappiness. as a tool for their practice.” Sensations we don’t like make us uncomfort- able but even pleasant experiences disappear When my master’s master was in his seven- quickly, and this too causes discomfort when ties and still in very good health, I told him, we crave more. So, we should contemplate “Grandmaster, I hope you live to be at least how we use the senses to experience the body 120.” He said, “Do I really owe that much to and the world. For example, the sensations of you folks?” pleasure and pain are actually very subjective and very relative. One person may say that

Chan Magazine Summer 2009 10 work is painful whereas idleness is pleasant. Contemplating the Mind But for people striving to realize a vision, the harder they work the more energized they We speak of the mind and imagine it to be feel, and the greater the sense of accomplish- some kind of real entity. Sometimes the mind ment. Other people work hard and complain seems very abstract but in Chinese philosophy of fatigue and frustration: “What is the point the mind is considered an organ of the heart, of all this?” For someone like this being tired so “mind” also includes what is in one’s heart. would be an unpleasant sensation. A constant flow of thoughts passes through the mind; thought after thought they change What constitutes suffering depends on one’s constantly, each new one different from the attitude and point of view. For example, most previous. Even though it seems like there is a people think that poverty, sickness, and old “self” behind these thoughts, if our thoughts age are all forms of suffering. However, one are constantly changing, how can there be a can experience these things without necessar- permanent thing called the “self?” ily suffering. Some sick people do not feel suf- fering. Some might even say, “This sickness When this constant flow of thoughts ceases, is a blessing because through it I encountered it is possible for wisdom and compassion the Dharma.” Does this person experience to arise. But when the mind is not stable, it pain? Probably, but pain is not necessarily the knows only vexation and suffering. One mo- same as suffering. Pain is physical, but suf- ment we can be very good-hearted and the fering is an emotional response to what one next moment very mean. This is because feels physically. Even while experiencing your when the mind is not calm there is suffering own pain, you should help other sentient be- and there is neither wisdom nor compassion. ings that are having even greater troubles. And when the mind is neither all good nor all When you can use your own discomfort to bad, one is confused. comfort others, you will suffer less. It is possible to improve your mind to the point The Buddhist tell of who where you have fewer vexations. When you vow to go to if necessary to deliver sen- are unhappy, tell yourself the feeling is not tient beings. There they would encounter the only impermanent, but it is also possible for discomfort and pain of hell without experi- you to change things for the better. Tell your- encing emotional suffering. The reason is self there is nothing inherent about suffering, that they are protected by their vow to help and that you are suffering because of the way sentient beings. For them being in hell is no you view and respond to things. There is a different from being in the Pure Land. That is Chinese saying, “If you step back and look at not to say that hell is the same as the Pure the situation in a different way, you will be Land but since these bodhisattvas are not in able to see open skies and the vast ocean.” hell to be punished, they experience no suffer- Why plunge forward into more suffering ing. The point is that our responses to sensa- when you can step back and see the situation tions are intimately related to what is in our in a better light? However, when experienc- minds. After all, it is because of our minds ing very heavy vexation, ask yourself, “Who that we are able to experience sensations. is giving rise to these vexations?” But do not

Summer 2009 Chan Magazine 11 come up with answers like, “Oh, it’s my wife idea of “this is me” and “this belongs to me.” (or husband, boss, etc.), who is giving me all The second step is to contemplate that all this vexation.” Truly, these vexations result phenomena — body, mind, and environment from one’s own mind. When you realize that, —are constantly changing. There is nothing you will know that it is not necessary to give permanent there. Similarly, regarding the rise to all these vexations. idea of a self that results from the confluence of body, mind, and environment, since these Contemplating Dharmas conditioning factors all have no inherent exis- tence, there can also be no inherently existing To truly realize that suffering originates in self. If one can do this, one will be able to re- our own minds we need to contemplate the alize emptiness and attain wisdom. However, selflessness of dharmas. All dharmas are phe- it is important to understand that one can’t nomena but we should distinguish between just jump into wisdom and emptiness — one the material dharmas in the environment and needs to start with understanding the imper- the dharmas in the mind — thoughts, ideas, manence of the self. symbols, and feelings. Without the physical body the functions of the mind cannot mani- Right Concentration fest. The coming together of material dhar- mas (including the body) and mental dharmas Why is Right Concentration the last of the (thoughts) results in the notion of a separate Noble Paths when in fact, from the very be- “self.” That self, coming together from con- ginning, we practice meditation? The answer stantly changing dharmas, must also be im- is that from the beginning our goal is to culti- permanent. Therefore, we can ask ourselves vate a mind that is not disturbed by our emo- just who it is that is giving rise to suffering. If tions, our bodies, or the environment. This is one’s mind is constantly changing and one’s what we call worldly samadhi. However, as body is also constantly changing, and if the we progress on the liberation path we also self is the result of the coming together of need to cultivate the transcendent samadhi of constantly changing phenomena, then who Right Concentration. The difference between am I? What is there in this mix that is “me?” worldly samadhi and transcendent samadhi That is one question one can investigate. If is that the latter is the samadhi of liberation. we can understand there is no enduring “I,” This is also called samyak-samadhi, the noble then it is possible to understand emptiness samadhi, the true samadhi, or the supreme and realize wisdom. samadhi. Worldly samadhi stops the mind on one point while samyak-samadhi transcends There are two steps we can take to achieve even that. this. First, instead of thinking of our bod- ies and minds as our selves, we can think An ordinary mind that does not fluctuate of them as tools to help sentient beings ac- greatly in daily life can be said to have some complish liberation. At home, our bodies and level of samadhi power. But if one seriously minds can be used by everyone in the fam- cultivates samadhi we are then speaking in ily; in the wider society, they can be shared terms of the four dhyana levels and the eight by everyone. That way, there will remain no . Buddhadharma sees the world of

Chan Magazine Summer 2009 12 Photo: Kaifen Hu

Summer 2009 Chan Magazine 13 samsara as containing three realms — the ments not that good. Under these circum- desire realm, the realm of form, and the form- stances, how can one be joyful? People who less realm. The desire realm has nothing to have never been to retreat have difficulty do with any of the dhyana levels, but in the understanding this. In fact, some think that realm of form one cultivates the four dhya- people who go on retreats are weird. Interest- nas: the joy of non-production of thoughts, ingly, many retreat participants keep coming the joy of production of concentration, the back; for them Chan retreat is vacation and bliss of leaving joy, and the joy of casting out they come with a joyful attitude. The enjoy- thought. The dhyana joys in the realm of form ment of peace and calm and the release from are also worldly samadhi. The realm of no- the burdens of daily life are the reasons they form involves the samadhis of infinite space, keep coming back. infinite consciousness, unmoving ground, and neither cognition nor non-cognition. So I encourage those who have not been to a between the realm of form and the realm of Chan retreat to give it a try. Some may have no-form there are eight levels of worldly sa- been to retreat but feel ambivalent about go- madhi in all. The ninth samadhi is the non- ing again. They are comfortable with life as worldly samyak-samadhi of true liberation. it is and don’t want to change it too much; on the other hand they also recognize the How do these samadhis relate to the ordinary benefits one can gain on retreat. So they feel world? Beings in the desire realm are attached these conflicts. If you put aside a period of to, and crave sensual pleasures. This desire time every day to practice, you will find your extends to the quest for comfort, security, and mind becoming more stable, and you will find possessions. As a result one attaches to and more peace and harmony within yourself. But identifies with these desires and possessions. you can enjoy even greater benefits if you can This typifies being in the realm of desire. In set aside a longer period of time every year the realm of form, someone in samadhi is re- to practice. Going on retreat is a good way to leased from the burdens of body and environ- do this. ment and feels such joy and happiness that it is easy to become very attached to those As we have said, Buddhadharma consists of feelings. This is also true when experiencing the three studies of precepts, samadhi, and the samadhis of no-form. So, in the realm of wisdom. However, in the Noble Eightfold Path, desire one is attached to the pleasures of the concentration is the ultimate path because it sensual world, and in the realms of form and is that which leads to the deepest samadhi of no-form one is attached to the bliss of sama- all, the world-transcending samadhi of libera- dhi. Because they all involve attachment and tion. One who attaches to the worldly samad- desires, all these states are called worldly sa- his is still in the worldly realm. When one re- madhi. turns from the bliss of worldly samadhi, one is no different from any ordinary being with I often remind students to adopt a joyful at- vexations and attachments. So one must un- titude during retreat. But on retreat you are derstand that worldly samadhi is not the ulti- meditating all day, not allowed to talk, the mate samadhi; one needs to transcend one’s food is very simple, and the sleeping arrange- attachments to the pleasure of the material

Chan Magazine Summer 2009 14 world as well as to the bliss of worldly sa- and delivering sentient beings. During this madhi. When one is finally able to do so one time he was not constantly sitting in medi- can give rise to the wisdom without outflows, tation, enjoying worldly samadhi. As a com- the wisdom that is without self. What is the pletely liberated person the Buddha was in wisdom without outflows? It is the wisdom samadhi at all times. Similarly, his disciples in which one does not give rise to vexation who were and bodhisattvas also lived and suffering. So long as one can continue to ordinary lives. Like the Buddha, they did not manifest this wisdom one is liberated. experience suffering while living amidst the human world because they had already real- Buddhadharma speaks of the four fruition ized samyak-samadhi. stages of an . At the first fruition, the arhat has an initial taste of liberation, while You may think that because you are not yet in the second and third fruitions the realiza- an arhat or a buddha, all this has nothing tion gets deeper. It is only at the fourth frui- to do with you. That would be a mistake. In tion level that one is constantly in a liberated Mahayana Buddhism, especially in Chan, the state in which one manifests wisdom and sa- emphasis is on cultivating samadhi simulta- madhi simultaneously. neously with the wisdom of no-outflows (i.e., no new ), and to use that in daily life. Worldly samadhi is entered through sitting As you encounter problems in body, mind, or meditation. When this samadhi is deep and the environment, you can practice not being the mind and body are not moving at all, there affected by them and not giving rise to suf- are no unwholesome thoughts or behaviors fering and vexation. Even without being an and no vexations. So long as one continues in arhat or bodhisattva, one who practices this samadhi one enjoys a great sense of freedom. way will derive immediate and great ben- Nevertheless, however deep, any worldly sa- efits. madhi will inevitably end, as will the sense of freedom that goes with it. On the other hand, How does one practice so as not to be afflict- one who attains world-transcending samadhi ed by life’s inevitable problems? A woman I will enjoy the sense of freedom and ease even know discovered that she had a large tumor. when not meditating. While engaging in all Even as she consulted doctors to diagnose the activities of daily life one would continue the problem the tumor was growing. But this to be undisturbed by the environment. You are woman remembered hearing me say that the truly liberated when you can experience that best time to practice was when you have a at all times. Therefore, if one wants to cul- very serious illness. You turn your illness over tivate samadhi, one should cultivate the sa- to the doctors and you give your life to the bo- myak-samadhi of the Noble Eightfold Path. dhisattvas. After that you have nothing to do but practice. During this whole crisis she was Summation: very calm while her family was devastated. Practicing the Wisdom of No-Self What this woman did was apply the wisdom of no-self. Though one has not realized the For forty-five years after his enlightenment wisdom of no-self, one can still make use of the Buddha traveled around , teaching the wisdom of no-self taught by the Buddha.

Summer 2009 Chan Magazine 15 That is what she did and, in a sense, had the remaining fully engaged on the bodhisattva power of samadhi. path of helping sentient beings. While it is basic Buddhism, the Noble Eightfold Path is Therefore, when you are in a crisis that you also an essential practice in the Mahayana cannot avoid, please remind yourself that ideal. whatever the problem is, it is not you. Your mind will be more stable, calmer, and you will In theory, the Thirty-Seven Aids to Enlight- give rise to less suffering. But if you try to enment is a sequence of gradual practices escape or reject your problems, you will suffer leading to liberation in the Noble Eightfold a great deal more. In the journey of life there Path. In this view, one goes from one practice will be many obstacles, crises and problems to the next in each category, ultimately com- you cannot completely eliminate. But it is pos- pleting all thirty-seven practices. However, sible to survive them peacefully and safely by in actual practice this would not necessarily using the wisdom of Buddhadharma. When be the case. If one rigorously and diligently you do that you are in fact practicing Right practices any of the seven categories and fo- Concentration. Chan teaches that samadhi cuses one’s efforts on that practice, then that and wisdom are not separate from daily life. can take one all the way to liberation. For ex- This is the meaning of wisdom and samadhi ample, if you focus on the Four Foundations arising simultaneously. of Mindfulness, delving deeply into them, you can surely attain liberation. Or, if you choose As a teaching, the Noble Eightfold Path en- to focus on Right Concentration, that can also compasses much of the Buddhadharma. In carry you all the way to liberation. The teach- fact the Noble Eightfold Path contains the ings of the Thirty-Seven Aids seem complex, three disciplines. The Fourth Noble Truth tells involving many steps, stages, and levels. But us that the way out of suffering is through when you engage in the practice all you need the Noble Eightfold Path. Therefore, one can is to delve deeply into one method and stay also say that unless one practices the Noble with it until it takes you to liberation. It is not Eightfold Path the Four Noble Truths have no that complicated and actually quite simple. meaning. As a teaching about how to depart from suffering, the Four Noble Truths also If you do not entirely understand the teach- encompass the Twelve Links of Conditioned ings of the Noble Eightfold path, do not be too Arising, the nidanas, which are a description concerned. What is important is to remember of samsaric suffering. that the Noble Eightfold Path is the wisdom that Shakyamuni Buddha bequeathed to all What are the nidanas? They are the twelve of us. Its purpose is to help human beings causal links that everyone experiences in solve the two main problems in life, those each lifetime. Called the Twelve Links of Con- of living and dying. In life we inevitably en- ditioned Arising, they explain how and why counter problems and obstacles arising from sentient beings transmigrate through un- our bodies, from our minds, from society, and countable lifetimes until they experience lib- from nature. The result is that we experience eration. The Noble Eightfold Path is precisely pain, suffering, and unhappiness. The Bud- the means for accomplishing liberation while dhadharma of the Noble Eightfold Path helps

Chan Magazine Summer 2009 16 us to deal with these difficulties by following will know that the Noble Eightfold Path will the . In this manner we will not ultimately guide us towards liberation from give rise to as much vexation and suffering, vexation and suffering. and we will feel more at ease with life. We will have a better chance to experience true Notes: happiness and joy. 1. The Four Proper Exertions are: to cease unwholesome The Buddha’s wisdom also helps us with the behavior already arisen, to avoid giving rise to new un- wholesome behavior, to continue wholesome behavior inevitability of death. Depending on one’s already arisen, and to give rise to new wholesome be- merit and karma one may encounter few or havior. many difficulties in life. But however much 2. The nidanas (also known as the Twelve Links of Con- merit one is born with or accumulates no one ditioned Arising, as well as the Twelve Links of Depen- dent Origination) are: ignorance, action, consciousness, will escape death. When we accept and fol- name-and-form, the six sense faculties, contact, sensa- low the teaching of the Noble Eightfold Path, tion, desire, clinging, becoming, birth, aging-and-dying. we will not feel as terrified and helpless when Together they form the causal change of transmigration we arrive at the final stage of our lives. We from one lifetime to another.

Photo: Kaifen Hu

Summer 2009 Chan Magazine 17 Photo: Kaifen Hu

Chan Magazine Summer 2009 18 another day bites the dust

one thousand and one seagulls stand and sentry pace walking clockwise linked on thin rippled ice to an anticlockwise ring watching lined ducks cruise and bob spells infinity by in melt channels

that lucky old sun two swans in ice pool sinking resplendent in fire, with four now half-white cygnets, sky becomes magic; three moorhens, one coot loud treetop crows celebrate momentary bliss aging friends retreat into dungeons of despair stumbling on through this suffering in pain sense-squawking cacophony and whining the waiting game; where rests the crazed mind? patience not easy

day dying shrilly; Bishop’s Walk restored ‘is there still time to get out with beautiful mosaic of the other gate?’ commemorating Valentine’s Park history, and most pleasant ‘scape, —frank crazy cloud soon covered with graffiti

Summer 2009 Chan Magazine 19 Presenting the Dharma Within Western Culture: Finding New Expressions While Preserving Authenticity

by

Dr. Simon Child

Dr. Simon Child is secretary of the Western Chan Fellowship, the European lay Chan organiza- tion founded in 1997 by Chan Master Sheng Yen’s first Western Dharma heir Dr. John Crook. He attended his first retreat with Master Sheng Yen in 1992, and received Dharma transmis- sion in 2000. Dr. Child will lead a Western Zen Retreat at the Dharma Drum Retreat Center in Pine Ridge, NY in October of this year. The following is the text of a talk he gave at the Chan Meditation Center in Elmhurst, Queens in October, 2008.

Upon seeing the title of this talk, some read- • Chanting loses its rhythm, and hence ers may wonder why there is any question may lose the power of its sound, when of changing the Dharma. But a moment’s it is translated. thought shows that some changes in presen- tation are required to convey the Dharma to a Some tell me I should learn Chinese to really Western audience, like translation from East- understand Shifu’s talks, but realistically I ern languages into Western languages such and most other Westerners are not going to as English. Translation alone, however, is not learn Chinese. And in any case a full transla- sufficient, and I’m going to talk about other tion requires changes other than just of lan- considerations in presenting the Dharma in guage, e.g. cultural references may also need the West. to be translated or explained.

Translation is an interesting example. All Transmission of Dharma requires communica- agree that translation from Chinese is re- tion of Dharma, and I shall discuss how effec- quired, yet even this has difficulties: tive communication requires more than just • Nuances of meaning are lost in transla- a simple translation of language. This is an tion, especially when languages such as important topic not only for me as a teacher, English and Chinese are structured so but also for you who may need some explana- differently. tion regarding different styles of teaching you

Chan Magazine Summer 2009 20 Photo: Kaifen Hu

Summer 2009 Chan Magazine 21 may receive, and who may well yourselves be • The old stories illustrate how masters trying to communicate the Dharma to your were flexible in their teaching methods, friends and family. depending on the needs and capacity of the individual they were teaching. The Precedents for Changes best known response to whether a dog has Buddha nature is Wu, but there are The Buddha initially had no means of pre- other Gongan where the response was senting the Dharma. He invented methods yes. And in other gongan sometimes as required: Formulating the doctrine of the Mind is said to be Buddha, but some- Four Noble Truths; teaching various methods times Mind is not Buddha. The teaching of meditation; using “tricks” of teaching such was adjusted to the needs of the indi- as the mustard seed parable (Gotami and vidual student. the Mustard Seed) when he advised grieving mother Gotami to fetch a seed from a house- Shifu also is flexible to the needs of individu- hold that had not known death. als. He says that the group instruction is gen- eral instruction for the group, and the indi- Chan masters of old adapted the teaching ap- vidual instruction in interview is the specific proach of the Buddha to suit their culture: instruction for the individual, tuned to the needs of that person. • The old Chinese Masters developed the Chinese temple, which was not a form Shifu has experimented and changed his in use at the time of the Buddha, with teaching. His way of presenting both Huatou Buddha statues and Guan Yin statues and Silent Illumination has changed over the that had not been used by the Buddha years. He used to teach them side-by-side on but that helped Chinese people. the same retreat; more recently he teaches • Likewise the Buddha hadn’t taught in them separately. And the actual teaching of Chinese, or chanted in Chinese, but this the method has changed — in the introduc- was helpful for Chinese people. tion to Shifu’s new book The Method of No- • The Buddha didn’t teach the method of Method, Guogu describes the changes Shifu reciting Buddha’s name, but this was has made in his approach to presenting Silent developed and helped Chinese people. Illumination. • Did Buddha teach methods of Huatou or Gongan? I remember Shifu joking when When Shifu gave to teaching in Germany in 1998, “Who do John Crook, John asked how he should teach these Chinese think they are, invent- in the West. Shifu replied, “I am Chinese, you ing new methods like Huatou and Gon- are a Westerner, you find out!” Ever since gan?!” then, John and I have been finding out, and • The teachings incorporated and adapted have been testing and confirming some ap- Daoist terminology and concepts, so as proaches to presenting Dharma to Western- to be able to reach those who were fa- ers. Ever since the Buddha’s teachings start- miliar with these concepts from their ed to spread there has been development and upbringing. change, in India, and elsewhere, and it

Chan Magazine Summer 2009 22 is natural for this development to continue as dience. Those who do not currently attend Buddhism reaches the West. CMC or DDRC may then find themselves more interested in attending. Note that in all of the above I am not say- ing the essential message of the Dharma was A caveat. I shall be talking in generalizations, changed, but that the methods of communica- perhaps you could say stereotypes, in some tion did change and this was appropriate. All of what I say, for example, when referring to of these are examples of skilful means. Effec- differences between Western and Chinese per- tive communication needs not only transla- sonalities. Do not take offence at this. I am tion of language but also adjustment of other generalizing for the purpose of exploration aspects of presentation to the needs and un- and the idea here is to discover themes that derstanding of the recipients. may warrant further development, not to pick on individuals and comment on their particu- Aspects That May Warrant lar characteristics. Changes of Presentation Note that when I use the terms “Western,” There are quite a few items here. Listening “Chinese” or “Asian” I am referring to a per- to them, you may find yourself saying that son’s social background, e.g. where they were this or that doesn’t need to be changed — you brought up, and their education and family may consider that this potential barrier in circumstances, not to their racial origins. A communication is one that you can (or in- person with Chinese parents may be a West- deed have already) overcome by yourself and ern person with a Western personality and you don’t need adjustments in the presenta- worldview if they were brought up and edu- tion. But remember that we are not trying to cated in the West. present the Dharma just to you here but to as many Westerners as can hear it. In fact, When hearing what I say both Chinese and just by being here you show that the Dhar- Westerners may say, “I am not like that.” And ma that you have been presented has caught that may well be true, because there is a great your attention. Shifu’s mission has been to variety in people and of course characteristics bring the Dharma to the West, and he has not overlap. But there are some points that apply been afraid to be innovative in doing so. He more to most Westerners than to most Chi- has succeeded to the extent that Westerners nese, and vice versa, so for the purposes of attend and return to CMC and DDRC, and he exploration it is quite fair to generalize. Also, has created Western Dharma heirs. But now the Chinese here in the USA are at least partly it is the responsibility of those of us (includ- Westernised due to living here and being ex- ing you) who have received the Dharma to posed to Western culture, and the Westerners continue Shifu’s mission and spread it more here in this room are perhaps partly Sinicised widely to those Westerners who have so far (and Sinophiles) owing to exposure to Chi- not received it, and this will require continu- nese culture. ing Shifu’s work in developing expressions that are further tuned to the needs of the au- What I am presenting here is not just my own thoughts of how it might be. Besides there

Summer 2009 Chan Magazine 23 being academic research to back up some of Translation and Cultural Issues what I am saying, I am also grateful to those people, both Western and Chinese, who have Western Buddhists typically do not have a openly and honestly shared their worldviews background understanding of Dharma from with me, e.g. in retreat interviews, which has their educations at home and at school, as do educated me in the divergence between the the Chinese, who were probably brought up in Eastern and Western minds. Buddhist families and so have acquired Dhar- ma concepts as part of their unquestioned The generalizations do indeed warrant criti- worldview. So Westerners may bring more cism and further investigation. For example, misunderstandings to their practice and usu- it is clear that not all Westerners are the same. ally need more education in basic Dharma. Even within a small country like England there are clear differences between people Westerners do not always understand that brought up in different parts of the country when the term “mind” is used in Buddhist – typically Northerners are more direct and literature or by a teacher that it may include blunt in their expression, and find tentative “heart” or feelings, since the Chinese word expressions irritating or perhaps even deceit- xin includes both these concepts in one word. ful, whilst Southerners living just a hundred This may lead them into misunderstand- or so miles away are much more “polite,” ex- ing that “mind” refers solely to processes of press themselves more indirectly and can take thinking and consciousness, and to overlook offence at a blunt presentation. And there are that the teachings are also addressing the differences between people from different emotional world of the practitioner. And a re- parts of Europe, and of course in the different lated issue is that the Chinese word for “sen- subpopulations in the USA. And of course not sation” includes “sensation of feeling/emo- all Asian peoples are the same. tion” — again this can cause confusion when Westerners interpret this to be referring only And again, there are other ways to look at to physical senses such as touch. For exam- this. Instead of considering East vs. West, as ple, when taught about the “ sensation” the world becomes more globalised having in Huatou practice some think they are look- historically been an agrarian society, perhaps ing for a response in their physical senses. we need to consider how the modern edu- cated mind is able to assimilate expressions Forms of expression, whether in words, or in that would not have been meaningful in past physical objects such as statues, or in ceremo- times. So the topic is broader than just East- nies, may not have resonance for people from ern and Western. a different culture who have been brought up with a different symbolism. So translation Why am I talking about the characteristics of requires more than just using a dictionary. peoples? Aren’t we here to talk about how to It may be more appropriate to tie in to the express the Dharma? To match the communi- symbolism of the audience rather than trying cation to the audience we need to understand to explain symbolism from another culture. the characteristics of the audience. E.g. many old stories have culturally based

Chan Magazine Summer 2009 24 imagery such as dragons and lotus and jade thought and logic to approach problems and that need explaining to Westerners — why consider validity of proposals. It is a natural waste time explaining if we can use exam- habit for them to respond in this way. This ples already known to them from their own affects their response to Dharma instruc- upbringing? Just as Chan, in coming to Chi- tion and their relationship to their teacher or na, incorporated features of Daoism, perhaps teachers. now in the West Chan can find a way to use Western cultural concepts, perhaps even to Hence, typically, Chinese are more willing replace some of the familiar Daoist and other than Westerners to accept authority figures, historical/cultural references. to put their own opinions and ideas down when hearing those of an authority, to be Education and the Thinking Mind more humble about their own views. Western- ers are, usually, willing to be proved wrong, I’m told that Chinese education is somewhat but will not accept the word of a “guru” and “authoritarian,” with students learning facts will not assume they are wrong unless the from an authority figure that they are to as- case against their viewpoint is well argued. sume are correct. Westerners are taught to This may be arrogance, but more often it is question and evaluate for themselves, chal- simply the way they have been educated, to lenging the teacher if what they are told have an enquiring mind that respects facts does not make sense. They are taught to use and argument more than authority.

Photo: Kaifen Hu

Summer 2009 Chan Magazine 25 As a consequence, Shifu says that he finds no-self. Chinese may hear a message about that Westerners are less likely to just do as putting down self as being a way to end the they are instructed when explained a method social errors of selfishness and hence have of practice. They will want to know: how it no reservation about it. But Westerners may works; what evidence there is for it; how to hear a quite different message. Having identi- estimate progress; how long it will take to fied with the individual self it may seem that succeed; percentage success rates; and so on. no-self implies annihilation, and they some- If these concerns are brushed aside as irrel- times interpret this quite literally as meaning evant they may decide not to take up the prac- they may disappear and no longer be able tice, assuming it must be just superstition if to relate to their partners or families. This there is no adequate theoretical or evidential needs explaining to Westerners, and it is not basis for it. uncommon for me to have to reassure practi- tioners in retreat interview that they are in no Model of Self danger of disappearing, but simply that it is their faulty understanding of self that is the In general, Asian peoples, not only the Chi- only thing liable to disappear if they continue nese, have what psychologists sometimes to practice. refer to as an “embedded self.” The sense of self is embedded in the family and commu- So Chinese may experience this doctrine as nity, and they have much less sense of a self something very positive and to be welcomed that is separate from others than do West- (putting down self is equated to putting down erners. And culturally it may be regarded as the shameful habit of selfishness), whereas shameful, lacking in humility, to talk about Westerners often feel threatened by a misun- or be concerned about one’s self, feelings, and derstanding (that this is about “getting rid” emotions. of a self that they actually find quite natural and useful). Two very different hearings of Meanwhile, Westerners have an “individual the same teaching, based on the differences self.” They do have concern for their families, of the upbringing of the hearer. Westerners perhaps an “attachment” to family, but they still need to address selfishness, but this is also have a clear distinction in their minds to be distinguished from self — selfishness between self and family. We Westerners natu- is to be put down, self is to be understood as rally do talk about ourselves, which is a way empty. Selfishness may be got rid of, but self to learn about ourselves as we discuss with is not removed (it was always empty and is to friends, and is a way of repentance owning be understood as empty). up to our errors and foolishness. It is also a way of compassion, giving another an ear to Monasticism let them talk about themselves. Historically the main training methods Consequent to these differences, people from evolved almost exclusively for a monastic different backgrounds may hear a very differ- model with lay people rarely engaging in in- ent message when they hear the doctrine of tensive and ongoing training of the mind. We are now in a different situation in the West

Chan Magazine Summer 2009 26 (and perhaps also in the East) and need to ings need to be presented in a way that takes adapt to this. account of this to avoid confusing the audi- ence. Nearly all Western practitioners are lay peo- ple. This means they usually have busy and Motivation to Practice committed lives and less opportunity for for- mal sitting practice, so must rely more on con- Typically Westerners are goal-orientated, tinuing practice away from retreat and off the seeking self-development, seeking Enlighten- cushion. The challenges of everyday life will ment, seeking relief from distress, so at least lead to a more thorough training if they are in the early stages of practice their practice is given methods to use in their circumstances. very self-centered. This is not necessarily so Shifu is already doing important work with for a Chinese person who has been brought up the lay population in Taiwan. Perhaps more in a Buddhist family and is simply naturally Western people would be reached if this were continuing the family tradition as a “habit” presented with a Western voice and tuned or cultural norm. These different motivations specifically to Western cultural values. need different teaching approaches to engage such persons. Karma and Possible Changes to Explore Most Westerners do not accept the doctrine of past lives (though many do). In retreat inter- As seen above, methods of practice and teach- views in the UK, Europe and the USA some ing have changed over the centuries, in re- practitioners raise this with me as a problem sponse to the needs of practitioners and the for them. A presentation and explanation of circumstances of their culture, education, etc. cause and effect needs to take account of this. This process of change needs to continue, fol- Cause and effect can still be explained with- lowing Shifu’s lead as he has brought Chan to out needing to assume a literal acceptance the West and innovated in doing so. of rebirth. The Buddha didn’t ask us to be- lieve his teachings, he asked us to test them It is interesting to reflect that all of this past for ourselves and see if we find them useful, evolution of the methods of presenting the and so we do not need to impose doctrines on Dharma occurred in response to the needs of practitioners who do not find them helpful or Asian practitioners, and mostly of monastic who may find them confusing or distracting. practitioners, which as seen above may not all be applicable to Westerners and lay prac- Devotional Practice titioners, and perhaps may even be unhelpful in some cases (e.g. where Westerners misun- Whilst many Westerners do engage in a devo- derstand letting go of attachment to self as a tional practice such as Pure Land practice, for denial or annihilation of self). many others this does not have any meaning beyond the functional aspect of being a con- In some of the cases above, expressing the centration exercise — so again these teach- problem implies a possible response, e.g. the

Summer 2009 Chan Magazine 27 use of Western cultural symbols instead of quired to help them past their individual Eastern ones when expressing concepts to confusion. practitioners. But some other points need fur- • Westerners are used to learning through ther consideration. interaction and to exploring their prob- lems by discussion. We have found it • Lay people need methods that can give helpful in retreat interviews to allow effective training in shorter retreats — some time for discussion with partici- the option to attend prolonged training pants of the issues arising in their minds periods is usually simply not available — this can help them to let go of attach- to them because of domestic and work ment to their concerns and to then settle commitments. This isn’t to say we need more deeply into their practice. “fast-food” Dharma, but does mean that • Westerners will tend to think, they have their experience of practice must give been brought up to rely on this, so we them some confidence to continue and need to accommodate this tendency. return for subsequent retreats. We need Perhaps this is an aspect of gradual cul- to find ways to present the Dharma so tivation — thinking is not “It” but use that in a short retreat participants will can be made of it on the Path. Instead understand and experience some bene- of teaching not to think, teach how to fits of practice. This will encourage prac- use thought to see the illusory nature titioners to explore further and continue of our experience. On our Western Zen the practice both in their daily lives and Retreat we use a “communication exer- returning for retreats. cise” to help practitioners use thought • Lay people need special instruction in to exhaust thought — note that we do continuing practice away from retreat, not teach that the answer is to be found and in making use of the challenges in thought, but we show practition- of lay life as training methods, e.g. re- ers ways to use thought to go beyond lationship issues, and cultivation of thought, to use words to go beyond mindfulness. words. The communication exercise is • For Westerners, methods that originate a specially constructed verbal exercise from another culture and don’t accom- that is not a conversation, and neither is modate their Western sense of self may it psychotherapy. Sometimes it is called lead to confusion and a suppression “communication meditation” because it of self that is counterproductive. They is actually a form of meditation, and it need explanation or they may not apply is introduced with careful and detailed methods properly or willingly. instruction. • Both Chinese and Westerners experience confusion over concepts such as attach- In presenting these matters I am exploring ment, self, thinking, emptiness, accept- the reasons why we sometimes present the ance, etc, but some of their misunder- teachings differently from the traditional standings are different, based in their methods, and hopefully establishing the va- different cultural backgrounds, and so lidity of doing so. In turn hopefully this will different teachings and methods are re- give you confidence to engage in a variety of

Chan Magazine Summer 2009 28 approaches to practice, and perhaps you can also be careful to communicate the Dharma in also give us some tips on additional prob- a manner that is effective and is understood lems or solutions for presenting Dharma in by the recipient. Can we continue Shifu’s mis- the West. Always we must be, and are, careful sion by continuing the development work that to preserve the heart of the practice, but for he has done, so as to reach out effectively to a continuation to the next generation we must wider audience of Westerners?

Photo: Kaifen Hu

Summer 2009 Chan Magazine 29 Dharma Drum Retreat Center Presents Chan Master Sheng Yen’s Dharma Heirs Chi Chern Fashi John Crook 7, 14-Day Retreat, Silent Illumination Retreat, May 23 – 30 July 18 – Aug 1 Resident of the UK,long-term practi- Ordained by Master Zhu Mo in Penang, tioner of Chan,John Crook received Malaysia,Chi Chern Fashi studied at the Dharma transmission in 1993,and is the Fo Guang Buddhist College in Taiwan.He received transmis- guiding teacher of the Western Chan Fellowship.John was sion from Master Sheng Yen (Shifu) in 1986,becoming his first Reader in Ethology in the Department of Psychology at Bristol Dharma heir.Chi Chern Fashi is currently the principal of the University,a science now known as Evolutionary Psychology. Malaysian Buddhist Institute,and is one of the most respected In the Koan Retreat,John will lead you in the investigation of meditation teachers in Malaysia and Singapore. In this retreat, koan or huatou,using a methodology most suitable for west- he will lead you in the practice,starting with fundamental ern-educated minds. methods of calming the mind,leading up to Silent Illumination proper. Gilbert Gutierrez 9-Day Simon Child Silent Illumination Retreat, Western Zen Retreat, Dec 26 – Jan 3, 2010 Oct 9 – 14 Gilbert Gutierrez has over thirty-nine Resident in UK,first encountered Chan years of meditation experience. In 2002, as a medical student on retreat with John he received Dharma Transmission from Master Sheng Yen, Crook,with whom he has continued making him the only western holder currently residing training since 1981.His first retreat with Chan Master Sheng in the United States.He regularly conducts retreats and lectures Yen was in 1992,and received Dharma transmission in 2000. throughout North America.Gilbert teaches in a classical Chan He is secretary of Western Chan Fellowship,the European lay style which inspires his students to investigate Chan through Chan organization,founded in 1997 by Dr John Crook.In this diligent practice.In this retreat,Gilbert will lead everyone in the Western Zen Retreat,he will lead you through individual and practice of Silent Illumination,starting with the basics of relax- paired exercises of introspection that help you to look into the ation,and lead into the method of no-method. question of“Who am I?” Zarko Andricevic Guo Ru Fashi 10-Day Huatou Retreat, 10-Day Huatou Retreat, Nov 27 – Dec 6 June 19 – 28, Zarko Andricevic has been practicing At the age of thirteen,Guo Ru Fashi for almost thirty became a monk under the guidance of years,where he has been running the Chan Master Sheng Yen.For over 20 Dharmaaloka Budisticki Center,conducting intensive Chan years,has been teaching Buddhadharma and Chan practice retreats and lecturing on various aspects of Buddhist doctrine. extensively throughout .In 2005,he received Dharma He received transmission from Master Sheng Yen during transmission from Shifu,thus taking on the role of one of the retreat in June 2001.In this retreat,Zarko will lead practitioners Head Trainers at 's Meditation Hall in the use of huatou,where one investigates into the funda- in Taiwan.For this retreat,Guo Ru Fashi will lead participants mental question of birth and death. in the dynamic use of huatou,characteristic of Linji Chan. For retreats and center’s information: www.dharmadrumretreat.org • 1-845-744-8114

Chan Magazine Summer 2009 30 Western Zen Retreat Led by Simon Child A Dharma Heir of the late Chan Master Sheng Yen October 9–14, 2009

A retreat specifically designed for Western-educated individuals, confronting the major paradox: Who am I? This huatou is investigated both in traditional manner in silent meditation, and also using a method of verbal inquiry - using words to go beyond words. Participants may gain clarity of mind and understanding of the nature of being and thereby enter the main gate of Chan.

This method can work well both for beginners and for experienced practitioners. For more information and to register: 1-845-744-8114, www.dharmadrumretreat.org [email protected] Meditation, Original lino print, 5x71/2", 1999, by Rikki Asher

10-day Huatou Retreat Zarko Andricevic A Dharma Heir of the late Chan Master Sheng Yen Nov 27–Dec 6, 2009 Founder of the Buddhist Center in Zagreb,Croatia,in 1985 Zarko started the first Buddhist study and meditation group in Croatia which in time grew into the first Buddhist community there.In June 2001,he received Dharma transmission from Master Sheng Yen,thus becoming one of his five Dharma heirs in the West. In this retreat,Zarko will lead practitioners in Huatou,drawing from the teachings of the master.

This is an advanced retreat; participants are required to have previous intensive retreat experience before being accepted. For more information and to register: 1-845-744-8114, www.dharmadrumretreat.org

Summer 2009 Chan Magazine 31 The Past News from the Chan Meditation Center and the DDMBA Worldwide

Thousands Bid Farewell all present to practice the Master’s teachings in order to allow them to go on flourishing. More than 30,000 people gathered on Febru- ary 15 to attend the interment of the ashes of The first stop was at Huilien in eastern Tai- Venerable Master Sheng Yen in the Memorial wan, where Venerable Guo Dong was able to Garden of the Dharma Drum Mountain World appear via online video, giving thanks to all Center for Buddhist Education. The ceremony in attendance for striving to build a pure land marked the close of 12 days of funeral obser- on earth. He asked them all to make vows vances following the Master’s death on Feb- to promote orthodox and ruary 3. DDM’s teachings.

All activities during this period were in ac- The next day Venerable Guo Dong and others cordance with the will left by Master Sheng visited Keelung in northern Taiwan, where Yen, from the encoffining ceremony on Feb- Venerable Chang Ling shared his impressions ruary 6 to the final interment of the ashes. of having cared for the Master, noting how Ceremonies at centers in Taiwan and he had admired his fearlessness as death ap- abroad included the taking of vows, chanting proached. The gathering was full of laughter and recitation of the Buddha’s name, and ex- and high spirits. pressions of gratitude for the Master’s benev- olence, offered in solemn remembrance. Thai Master Visits DDM

Keep Practicing On April 5, Venerable Master Ren De from Bangkok, accompanied by a group of stu- On March 14th, representatives of the DDM dents and lay practitioners, paid tribute to Sangha set out to visit practitioners in Tai- the memory of Venerable Master Sheng Yen at wan and encourage everyone to keep practic- the Dharma Drum Mountain World Center for ing the teachings of Venerable Master Sheng Buddhist Education. Yen. Venerable Guo Dong, Abbot of DDM, cordially They made a point of acknowledging the long- welcomed the group on behalf of the commu- standing contributions of so many volunteers nity and offered them a guided tour under- and followers, led prayers for the blessings of scored by an extensive briefing on DDM. the Buddhas and Bodhisattvas, and exhorted

Chan Magazine Summer 2009 32 Master Ren De was one of Master Sheng Yen’s Master Sheng Yen entitled “Begin from the closest Dharma friends from abroad, and had Mind,” written by the Master before he died. visited him at Taipei’s Nung Chan Monastery It touched upon what proved to be a recurring in 2000, and again in 2004, to share ideas motif at the Forum, his abiding concern with on Sangha education. He recalled that Mas- “Protecting the Spiritual Environment” and ter Sheng Yen had invited him to visit DDM “Building a Pure Land on Earth” if he were to return at a later date. He also noted that his own students had chosen to On March 31st a gathering was held at the De- further their study of Dharma in Taiwan now gui Learning Center in Taipei devoted specifi- that Sangha education there had developed cally to this theme, organized in part by the considerably. DDM Buddhist Foundation, and attended by some fifty guests, including Venerables and A fluent Mandarin speaker and proficient Chi- Buddhist scholars from all over the world. nese calligrapher, Master Ren De is the Abbot of Pu Men Bao En Temple in Bangkok, and In welcoming remarks, Venerable Guo Dong has been recognized by His Royal Highness said that the idea of protecting the spiritual King Adulyadej of as the most emi- environment goes beyond ethnic, religious nent Abbot in Thai Buddhism. and national boundaries. He introduced Dhar- ma Drum Mountain as a Buddhist organiza- Environmental Protection tion engaged in uplifting humanity to build a pure land on earth through the practice of At the end of March, the 2nd World Buddhist the Three Types of Education and the propa- Forum was convened at different venues in gation of Six Ethics of the Mind in society. China and Taiwan. The theme of the Forum A lively discussion followed. Venerable Jing was, “A Harmonious World, A Synergy of Con- Ding, Abbess of Yuan Zhao Temple in Kaoh- ditions”. siung, pointed out that our spiritual world is susceptible to pollution like the earth, and During the five-day event, participants ex- also requires protection and restoration; but changed ideas on how best to preserve Bud- that purity of mind can also pervade the en- dhist music and the Tripitaka, which is some- vironment. times looked upon as a kind of encyclopedia of Buddhist culture. They also discussed the At closing ceremonies on April 1st in Taipei relationship between , Stadium, Venerable Guo Dong led prayers for public welfare, and environmentalism. world peace and the spread of Buddhism.

A delegation from DDM led by Venerable Thousands Take Hui Min and Venerable Guo Pin attended the opening of the conference in Wuxi, in China’s On April 19, the Nung Chan Monastery hosted Jiangsu Province. a Refuge-taking Ceremony. Some 1500 people followed the directions of Venerable Guo Dong After the opening ceremony, Venerable Guo to take refuge in the Three Jewels and vow to Pin gave a speech on behalf of Venerable uphold the .

Summer 2009 Chan Magazine 33 “Mind at peace, life at peace — you are em- According to the agreement, Columbia Univer- powered,” the Abbot announced, exhorting sity will publish at least two Buddhist publi- the new practitioners to practice the power cations, which are to be supervised by Dr. Yu of goodness at any place and any time. Such Chunfang, Professor of Chinese Buddhism at power, he noted, can manifest in many ways, Columbia University. The Fund will support and may simply be a virtuous thought or kind scholarly research to foster the understand- words. ing of Chinese .

Partnership for Buddhist Education Chinese New Year 2009

On April 8, Venerable Hui Min, President of On Sunday, February 1st, 2009, the Dharma Dharma Drum Buddhist College, signed an Drum Retreat Center hosted a celebration for Educational Partnership agreement with the the Chinese New Year of the Ox. An energetic President of Dongshan High School, Vener- group of volunteers, led by Agnes Wu, helped able Wu Yuan, to foster and to organize the event, which was attended research. Nearly 200 students attended the by more than 350 people, most of whom had signing ceremony. never visited DDRC before, and knew nothing of Buddhism or Chinese culture. They crowded The partnership will be based on five main the Chan Hall to view demonstrations of tra- areas: ditional Chinese crafts including calligraphy, • Coordinating curricula painting, tea meditation, opera face painting, • Collaborating on research and publishing and Chinese knotting. Chang Wen Fashi gave • Pooling resources a demonstration of the 8-Form Moving Medi- • Promoting exchanges tation and many of the attendees joined in, • Establishing Dongshan High School as a including some tiny toddlers, to the delight feeder school for DDM Buddhist College. of all.

After the ceremony, Venerable Hui Min led participants to the seashore to clean up the beach as an exercise in caring for the environ- ment.

Funds for Buddhist Scholars

The Chung Hwa Institute of Buddhist Studies has announced a partnership with Columbia University to establish a Fund for Scholarly Publications on Chinese Buddhism. Taiwan’s Ministry of Education has approved a grant of US$250,000 for the fund, and more is ex- pected.

Chan Magazine Summer 2009 34 Activities then moved to the Dining Hall, The Town Supervisor was on hand to receive where refreshments were served to accompa- DDRC’s annual monetary gift to the Town of ny a full program of entertainment, including Shawangunk. He spoke of watching DDRC a powerful drumming performance from the grow over the years, and expressed the town’s DDMBA-NJ chapter, a traditional Lion Dance, appreciation of the center as a community an exhibition of martial arts forms (Taiji Fan member who “gives back.” As the crowds and Double-Sword), and a performance of walked back to the parking area many hap- classical music played on traditional Chinese py voices were heard discussing how much instruments by the Celadon Youth Group. they’d enjoyed the event.

Summer 2009 Chan Magazine 35 The Future Retreats, classes and other upcoming events.

To subscribe to our new e-bulletin of Chan Center activities, please send an email to: [email protected]

At Dharma Drum Retreat Three-Day Retreat with Chang Wen Fashi Center in Pine Bush, NY Friday, Sep 25 – Sunday, Sep 27 Phone: (845) 744-8114 Regular Weekly Activities E-mail: [email protected] Website: www.dharmadrumretreat.org Thursday Evening Meditation 7 – 9 pm; Sitting, walking, moving medita- Schedule is subject to change. Please check tion and discussion. the website for updated and detailed infor- mation. Sunday Service 9 – 11 am; Sitting, walking and moving Retreats meditation; ; chanting.

Beginner’s Mind Retreat with Guogu Summer Chan Camps Friday, July 3 – Sunday, July 5 Three-Day College Chan Camp One-Day Retreat Wednesday, Aug 12 – Saturday, Aug 15 Saturday, July 11 Three-Day College Chan Retreat 7, 14-Day Silent Illunimation Retreat Saturday, Aug 15 – Tuesday, Aug 18 with Chi Chern Fashi Saturday, July 8 – Saturday, August 1 (For college retreats please contact: [email protected]) Beginner’s Meditation, Chang Wen Fashi Part One, Saturday, September 5 Three-Day Family Chan Camp Part Two, Saturday September 12 Thursday, Aug 27 – Sunday, Aug 30

One-Day Retreat (For family camp contact: Saturday, September 19 [email protected])

Chan Magazine Summer 2009 36 At Chan Meditation Center Classes in Elmhurst, Queens, NY Beginners’ Meditation Phone: (718) 592-6593 Part One, Saturday, July 18, 9:30 am – noon E-mail: [email protected] Part Two, Saturday July 25, 9:30 am – noon Website: www.chancenter.org or www.ddmba.org Intermediate Meditation Saturday, August 1, 9:30 am – 3 pm.

Weekly Activities One-Day Chan Retreat Saturday, August 15 Monday Night Chanting 7 – 9:15 pm (On the last Monday of each Beginners’ Dharma Class month there is recitation of the Eighty-eight Part One, Friday, September 5 Buddhas’ names and repentance.) Part Two, Friday, September 12 Part Three, Friday, September 19 Tuesday Night Sitting Group All classes 7 – 9 pm 7 – 9:45 pm: Sitting, yoga exercises, walking meditation, Dharma discussions, recitation Taijiquan with Instructor David Ngo of the Heart . Thursdays, 7:30-9:00 pm, ongoing, $25 per month, $80 for 16 classes. Saturday Sitting Group First Thursday of the month is free for 9 am – 3 pm newcomers. Sitting, yoga exercises, walking meditation Special Events Sunday Open House 10 – 11 am: meditation One-Day Recitation of the Earth Store 11 am – 12:30 pm: Dharma lectures (Ksitigarbharaja) Bodhisattva’s 12:30 – 1 pm: lunch offerings Fundamental Vows 1 – 2 pm: vegetarian lunch Sunday, September 6, 9:30 am – 4 pm 2 – 4 pm: Chanting (Second Sunday of the month, chanting of the Great Compassion Dharani Sutra; last “Zen & Inner Peace” Sunday, renewal of the vows of the Bodhi- sattva Precepts.) Chan Master Sheng Yen’s weekly television program now on CTI Cable in NY, NJ and CT Saturday, 12:30 – 1 pm (For local cable in your area please log on to chan1.org)

Summer 2009 Chan Magazine 37 Chan Center Affiliates Local organizations affiliated with the Chan Meditation Center and the Dharma Drum Mountain Buddhist Association provide a way to practice with and to learn from other Chan practitioners. Affiliates also provide information about Chan Center schedules and activities, and Dharma Drum publications. If you have questions about Chan, about practice, or about intensive Chan retreats, you may find useful information at an affiliate near you.

Tampa San Francisco Contact: Nancy Kau NORTH AMERICA Contact: Hogan Chang Tel: (727) 393-9588 Tel: (408) 272-9380 Email: [email protected] USA Email: [email protected] Illinois USA Headquarters Connecticut Contact: Ming-Mei Peng Chicago Dharma Drum Mountain Buddhist Contact: Belinda Li Association (DDMBA); Dharma Tel: (203) 972-3406 Email: [email protected] Tel: 773-907-9853 Drum Publications; Chan Medita- Email: [email protected] tion Center: 90-56 Corona Avenue District of Columbia Elmhurst, NY 11373 Kansas Tel: (718) 592-6593 Fax: (718) 592-0717 Washington D.C. Contact: Ching Hsin Wang Email: [email protected] Contact: Jack Chang Tel: (913) 825-5204 http://www.chancenter.org Tel: (301) 982-2552 Email:[email protected] http://www.ddmba.org Email: chiehhsiungchang@yahoo. com Dharma Drum Retreat Center Massachusetts 184 Quannacut Road Florida Pine Bush, NY 12566 Boston Tel: (845) 744-8114 Gainesville Contact: Chen Zhang Email:[email protected] Contact: Lian Huey Chen Tel: (781) 558-1838 http://dharmadrumretreat.org Tel: (352) 336-5301 Email: [email protected] Email: [email protected] California Michigan Miami Los Angeles Contact: May Lee Contact: Li Hua Kong Contact: Ashley Chiang Tel: 954-432-8683 Tel: (517) 332-0003 Tel: (626) 350-4388 Email: [email protected] Email: [email protected] Orlando Contact: Chih-Hui Chang Missouri Sacramento Tel: (407) 671-6250 Contact: Janice Tsai Email: [email protected] Contact: Tai-Ling Chin Email: [email protected] Tel: 636-529-0085 Email: [email protected]

Chan Magazine Summer 2009 38 New Jersey Texas Vancouver

Contact: Chiu-Ling Wang Dallas DDMBA Vancouver Center 789 Jersey Ave Contact: Patty Yee 8240 No.5 Road, New Brunswick, NJ 08901 Tel: (972) 660-5971,(817) 226-6888 Richmond, BC Tel: (732) 549-7134 Email: [email protected] V6Y 2V4 Canada Email: [email protected] Tel: 604-277-1357 Houston Fax: 604-277-1352 New York Contact: Theresa Feng Email: [email protected] Tel: (281) 589-0718 http://www.ddmba.ca Long Island: Email: [email protected] Contact: Hai Dee Lee Tennessee Email: [email protected] Mexico Memphis New York City Contact: Dan Tu Mar de Jade Oceanfront Retreat Contact: Chi-Liu Wu Tel: (732) 777-9618 Center Tel: (516) 674-0414 Email: [email protected] Chacala, Nayarit, Mexico Email: [email protected] Contact: Laura del Valle MD Utah USA phone 800-257-0532 Rochester: Mexico phone 01-800-505-8005 Contact: Chi An Hong Salt Lake City Email: [email protected] Tel: (585) 249-0617 Contact: Inge Fan Website: http://www.mardejade.com Email: [email protected] Tel: (801) 947-9019 Daily meditation; regular retreats; Email: [email protected] 2005 residential period Nevada Vermont Las Vegas EUROPE Contact: Mabel Lin Contact: Jui-Chu Lee Tel: (702) 896-4108 Tel: (802) 658-3413 Croatia Email: [email protected] Email: [email protected] Dharmaaloka Buddhist Center Dordiceva 23 North Carolina Washington 10000 Zagreb, Croatia Tel/Fax: ++385 1 481 00 74 Contact: Shirley Wang Seattle Email: [email protected] Tel: (919) 852-4860 Contact: Christine Lin http://www.dharmaloka.org Email: [email protected] Tel: (425) 957-4597 Teacher: Zarko Andricevic Email: [email protected] Ongoing program of study and prac- Pennsylvania tice, including courses in Buddhism and Chan meditation, meditation Contact: Kun-Chang Yu Canada group meetings, and retreats. Tel: (814) 867-9253 Email: [email protected] Toronto Belgium

Philadelphia DDMBA Ontario Luxemburg

Contact: Thomas Chiang 1041 Avenue Road, Unit #1 15, Rue Jean Schaack L-2563 Tel: (610) 254-5028 Toronto, Ontario, Canada M5N 2C5 Bonnevoie GD.DE Luxemburg Email: [email protected] Email: [email protected] Tel: 352-400080 Web: www.ddmba-toronto.org

Summer 2009 Chan Magazine 39 Poland ASIA Dharma Drum International Medi- Warsaw tation Group: Contact: Antonio Zwiazek Buddystow Czan (Chan Tel: 02-2893-4646 ext. 6504 Buddhist Union): Room 205, 2/F BLK B, Email: [email protected] Contact: Pawel Rosciszewski, Beata Alexandra Industrial Building, 23- Saturdays, 2:00 – 5:00 pm at the Kazimierska 27 Wing Hong St., Cheung Sha Wan, Jiantan Group Practice Center Tel/Fax: (22) 7275663, GSM 0-601- Kowloon, Hong Kong http://www.ddm.org.tw 205602 Tel: 852-2865-3110 Tel/Fax: (22) 6208446, (22) Fax: 852-2591-4810 6498670, Australia: GSM 0-601-205602 Malaysia Melbourne

Dharma Drum Mountain Contact: Laura Information Centre in Switzerland Email: [email protected] Malaysia: Tel: 61-4-0204-1997 Zurich 30 Jalan 16/6, 46350 Petaling Jaya, Selangor DE, Malaysia Teacher: Max Kalin (Guo-yun) Tel: 603-79600841, 603-7319245 Sydney

Tel/fax: 411 382 1676 Fax: 603-7331413, 603-79600842 Contact: Agnes Chow Mobile: 4179 416 8088 Email: [email protected] Email: agneschow323@hotmail. Email: [email protected] http://www.media.com.my/zen com http://www.chan.ch Tel: 61-4-1318-5603

Bern Singapore Dharma Drum Mountain Hildi Thalmann (Singapore Liaison Office): New Zealand: Haus Sein No. 10 Second Avenue, No. 9 Scorpio PL. Mairangi Bay, Bruungasse 16 Singapore 266660 Auckland, CH3011 Bern Switzerland Contact: Ms. Yeh Yin Shia New Zealand Email: [email protected] Tel & Fax Tel: 64-9-4788430 Tel: 31 352 2243 (65) 6469 6565 Cell 9745 6565. United Kingdom Email: [email protected]

London Taiwan 18 Huson Close Nung Ch’an Monastery: London NW3 3JW, England No. 89, Lane 65, Tayeh Road Tel: 44-171-586-6923 Peitou, Taipei Tel: 02-2893-3161 Western Ch’an Fellowship: Fax: 02-2895-8969 24 Woodgate Ave. Bury Dharma Drum Mountain: Lancashire, BL9 7RU, U.K. No.14-5, Lin 7, Sanchieh Village, Contact: Simon Child, secretary Chinshan, Taipei Email: Tel: 02-2498-7171, 02-2498-7174 secretary@westernchanfellowship. Fax: 02-2498-9029 org, Email: [email protected] www.westernchanfellowship.org http://www.ddm.org.tw

Chan Magazine Summer 2009 40 World Crisis and Buddhist Humanism

End Games: Collapse or Renewal of Civilisation John H. Crook

“In this brilliant and timely work, John Crook succeeds in synthesizing a lifetime devoted to scientific research, philosophical reflec- tion and Buddhist practice. World Crisis and Buddhist Humanism is essential reading for anyone concerned with where humanity has come from and where we might be heading.” —Stephen Batchelor, author of Buddhism Without Beliefs

“John Crook shows us that religious or spiri- tual thinking doesn’t have to be based on faith or on texts, but can be grounded in a subjective yet radical, empirical exploration of the nature of the human condition. In this far-reaching exploration, he shows how Bud- dhist teaching and practice, based on such radical empiricism, might provide an con- structive alternative to the failing humanist vision of our times.” —Professor Peter Reason, Centre for Action Research in Professional Prac- tice, University of Bath

© Western Chan Fellowship, UK, 2006

Summer 2009 Chan Magazine 41 “Master Sheng Yen is a true spiritual practitioner of deep and broad learning.” —the Dalai Shattering the Great Doubt The Chan Practice of Huatou Chan Master Sheng Yen

he beloved Chan master’s skillful teaching on practicing with an unanswerable question T(like “What is wu [nothingness]?”). Re- solving to live with the sensation of doubt that arises from this method can result in a sense of profound wonder, and ultimately to the shattering of the sense of an independent self.

Also by Chan Master Sheng Yen

Attaining the Way The Infinite The Method of Mirror No-Method

$17.95 Paperback

Shambhala Publications | www.shambhala.com | 888-424-2329

Chan Magazine Summer 2009 42 The Method of No-Method The Chan Practice of Silent Illumination Chan Master Sheng Yen

“Chan Master Sheng Yen is a great teacher, and I have great confidence in his scholarship and wisdom.” —Thich Nhat Hanh

ut aside all thoughts other than the perception of yourself “just sitting.” It’s a simple practice, but one that Pcan lead to an experience of the vast ocean of pure awareness. The beloved master’s wonderfully practical teaching on Silent Illumination shows what a skillful means to awakening it truly is.

$16.95 Paperback

Shambhala Publications Visit www.shambhala.com to receive a 20% discount on this and over 600 other great books!

Summer 2009 Chan Magazine 43 Attaining the Way A Guide to the Practice of Chan Buddhism Chan Master Sheng Yen

his new book is an inspiring guide to the practice of Chan in the words of Master Sheng TYen and three great masters who are his Dharma ancestors: the contemporary master Xuyun and Jiexian and Boshan of the Ming Dynasty. Though the texts were written over a period of hundreds of years, they are all remarkably lucid and are perfect for beginners as well as more advanced practitioners today. All the main points of spiritual practice are covered: philosophical foundations, methods, approaches to problems and obstacles—all aimed at helping the student attain the way to enlightenment.

$16.95 Paperback

Chan Magazine Summer 2009 44