SPRING 2017 n Chan practice one must guard against setting one’s mind on seeking Ior anticipating enlightenment. Seeking enlightenment, one will not attain it; anticipating enlightenment, one is merely lost and confused. Seeking and anticipating are delusions, attachments, entanglements, and clinging. Therefore, while true Chan practitioners are aware of enlightenment, they do not covet it as the goal of practice. The thought of being enlightened is appropriate before one begins practicing, but during the course of practice, one must let go of this thought in order to practice well.

CHAN MASTER SHENG YEN Common Questions in the Practice of Buddhism, 2017 Volume 37, Number 2 — Spring 2017

CHAN MAGAZINE

PUBLISHED QUARTERLY BY Institute of Chung-Hwa Buddhist Culture The Place of Women in Buddhism 4 Chan Meditation Center (CMC) by Chan Master Sheng Yen 90‒56 Corona Avenue Elmhurst, NY 11373 Return to Shawangunk 10 FOUNDER/TEACHER Chan Master Venerable Dr. Sheng Yen by Venerable Guo Yuan ADMINISTRATOR Venerable Chang Hwa EDITOR-IN-CHIEF Buffe Maggie Laffey Mindfulness of Breathing 22 ART DIRECTOR Shaun Chung as Applied to Advanced Chan Methods COORDINATOR Chang Jie by Venerable Guo Huei PHOTOGRAPHY AND ARTWORK Rikki Asher, Kaifen Hu, Taylor Mitchell COVER ART Photo by Allen Cai Buddhism and Race 30 CONTRIBUTING EDITORS David Berman, Ernest Heau, Guo Gu by Rebecca Li CONTRIBUTORS Venerable Chang Ji, Venerable Chang Zhai, Rebecca Li, David Listen, Chan Meditation Retreats 37 Ting-Hsin Wang, Bruce Rickenbacker, Dharma Drum Mountain Cultural Center CHAN MEDITATION CENTER (718) 592‒6593 Chan Meditation Center Affiliates 38 DHARMA DRUM PUBLICATIONS (718) 592‒0915 [email protected] http://chancenter.org/cmc/publications/chan-magazines/ The magazine is a non-profit venture; it accepts no advertising and is supported solely by contributions from members of the Chan Center and the readership. Donations to support the magazine and other Chan Center activities may be sent to the above address and will be gratefully appreciated. Please make checks payable to Chan Meditation Center; your donation is tax-deductible. The Place of Women in Buddhism

by Chan Master Sheng Yen

Photo4 by Robin Benad SPRING 2017 5 his article is excerpted from a forthcoming book by Master Sheng Question What is the view of women’s place these publications is to improve women’s status in Yen titled Common Questions in the Practice of Buddhism, which was in Buddhism? Buddhism and to attain gender equality. In February, T The most often discussed issue regarding 1987, a historical world bhikshuni conference was originally published in Chinese as “ ” (Xue fu qun yi) in 1988. It was Answer 學佛群疑 women’s place in Buddhism is the eight deferential held in Bodh Gaya, India. considered by him to be a companion volume to his book Orthodox Chinese rules (Chinese jingfa; Sanskirt gurudharma). In March, 1987, Dr. Ku Cheng-mei, in the Buddhism, which was published in 1965. Chan Magazine thanks Venerable According to the eight deferential rules, nuns cannot essay titled “Buddhism and Discrimination against Guo Chan and the Sheng Yen Education Foundation for permission to print be independent, and must rely on the assistance of Women,” in Issue 11 of Contemporary Monthly (Dangdai this article. The article was translated by Dr. Hueping Chin, with bilingual monks. Nuns cannot reside in the same place as zazhi), wrote that gender discrimination originated monks, nor can they reside too far from them. Twice from the Mahisasaka, an offshoot of the Sarvastivada reviews by Dr. Jerry Wang and Dr. Wei Tan, and English editing by Ernest a month, nuns must invite elder monks to deliver School. Teachings such as the Eight Deferential Rules Heau. The research cited in this article is a bit dated, but Master Sheng sermons, to be cautioned and admonished. They are and Women’s Five Obstacles were both emphasized Yen’s message is still highly relevant today. not allowed to be ordained directly by other nuns, by the Mahisasaka. The so-called Five Obstacles and must obtain monks’ approval and certification. are that a woman cannot become a buddha, the By tradition even a nun who has been ordained a Lord Mara, a deva king, a Brahma king, or a wheel- 100 years, should still respect and bow to a newly turning king. However, in the later stages of the ordained monk. Mahasanghika School, the Sarvastivada School, as Therefore, today nuns still lack equal status well as the Sunyavadin (Emptiness Sect) of the early with monks, especially in places where Theravada Mahayana Buddhism held different views on this. Buddhism is predominant like Sri Lanka, Myanmar In the Buddha’s Sermon on the Girl Nagadana Sutra and Thailand. Women are not even allowed to take (Chn. Foshuo Longshinu Jing) of the Sarvastivada the full ordination as nuns in these regions and can School, there are statements which essentially only practice as anagarika [a lay person who lives a question the claims of the five obstacles regarding monastic life]. However, since more Western women women. Volume 22 and Volume 50 of the Ekottaragama have been joining the Buddhist sangha, they have Sutras, also mentioned exemplary women such as the been outspoken about gender equality. They feel Buddha’s stepmother and aunt Mahaprajapati, as well that nuns do not have status while in the East, and as Sumati, both of whom were competent, confident, when they return to the West, their life as a Buddhist and proud to be women. nun is even more difficult. This is a very peculiar The Sutra on the Prajna Path (Skt. Astasahasrika situation. After all, male teachers are still the main Prajnaparamita Sutra; Chn. Daohang Bore Jing) force in introducing Buddhism to the West. Although associated with the Mahayana Shunyata (Emptiness) monks do not necessarily discriminate against nuns, Schools touches on the issue of how a woman the tradition in Buddhism has posed an obstacle. The can become a buddha. Later, many sutras such key is how to overcome this obstacle. as Vimalakirtinirdesa Sutra (Chn. Weimojie Jing), Since 1979, [Deborah Hopkinson and Susan Sutra on Following Provisional Expedients (Skt. Murcott] in the United States have been publishing a Strivivartavyakarana Sutra; Chn. Shunquanfangbian quarterly journal [of the Diamond Sangha], Kahawai: Jing), Buddhasangiti Sutra (Chn. Zhufoyaoji Jing), Journal of Women and Zen. In Sri Lanka, some Bodhisattva Asokadatta Sutra (Skt. Asokadatta­ women Buddhists have also published a monthly vyakarana Sutra; Chn. Asheshiwangnv Ashudapusa Chan Master Sheng Yen DDM Archive Photo newsletter, Parappaduwa: Nuns’ Island. The goal of Jing), Sutra on the Dharma Gate of Great Purity (Skt.

6 SPRING 2017 7 It is stated in the Vinaya that the presence of We do not need to emphasize either absolute women could generate sensual desires among equality or inequality between the two genders; it monks. Therefore, to prevent temptation, the is more important to follow the Buddha’s teaching idea of women’s bodies being unclean was taught that “all phenomena abide in their respective places,” to monks, and women’s bodies were used as the meaning that each person has his or her place and meditation objects of practicing contemplation on standpoint, and roles and responsibilities, and we the impure (Chn. bujingguan; Skt. asubhabhavana). should develop mutual respect and assistance. For This is a precautionary and preventive method example, in a meeting where the four Buddhist used during cultivation, not meant to discriminate assemblies of monks, nuns, male and female lay against women. followers gather, they should be seated depending on Throughout history there have been women the nature and purpose of the meeting. Women who leaders and heroines, but unfortunately their numbers are representatives and hold significant positions have not been as many as men. In modern times, should be seated equally as the male counterparts. there are movements promoting gender equality to In ordinary gatherings or a ceremonial ritual, female safeguard women’s rights; yet, the results have not and male attendees should sit in separate sections. always been significant. In the world today, among I have published several articles dealing with the great number of nations, there have been only a gender issues. Interested readers may refer to the few women leaders in the last several decades; such as following articles for further reading: “Bhikshunis Prime Minister Golda Meir of Israel, Prime Minister and the Eight Deferential Rules,” “Regarding How Indira Gandhi of India, Prime Minister Margaret to Address Bhikshunis,” and “A Buddhist View on Thatcher of the United Kingdom, President Corazon Men and Women,” collected in my book Living in Mahaprajapati Art by Chien-Chih Liu Aquino of the Philippines, and President Chandrika Accordance to the Vinaya, as well as an article “On Kumaratunga of Sri Lanka. As of globally renowned Women Practitioners in Future Buddhism,” in my Manjusri-vikridita Sutra; Chn. Dajingfamen Jing), that all sentient beings have the potential to religious leaders, there was Mother Theresa, who book Knowing the Path of Learning Buddhism. Sutra Requested by Putri Ratna (Skt. Mahayanopadesa attain buddhahood. received the Nobel Peace Prize in 1979. Sutra; Chn. Baonusuowen Jing), Buddha’s Sermon on The term “buddha” refers to the totally liberated In the world of business according to Sumati Bodhisattva Sutra (Skt. Sumatidarikapariprccha one, the one with complete wisdom who is the the May, 1987 issue of Forbes Magazine, Sutra; Chn. Foshuoxumotipusa Jing), and Perfect Virtue ultimate savior. If men can attain it, so can women. there were only three female CEOs among Girl Sutra (Skt. Strivivartavyakarana Sutra; Chn. However, from the points of view of physiology and more than 800 companies listed on the Foshuowugouxiannv Jing), all advocated the view psychology, women were traditionally thought to New York Stock Exchange. Yet we all that there is no difference between men and women be more frail, soft, and dependent than men. Hence, know that the population ratio of men and [regarding their potential to attain buddhahood]. to protect the safety of women who live a life of women is almost the same. This brings up When examining gender issues during the practice and encourage them to become leading the question of why there are much fewer Buddha’s time, we should look at the fundamental practitioners in Buddhism, men should put more well-known women leaders than there are aspect of equality in Buddhism. For instance, there effort into helping women. This should not be viewed men. Traditionally, the woman’s role has was no gender distinction in the status of arhats. In as domination or discrimination. For instance, been that of caretaker for the family, thus so far as the practice of Buddhadharma is concerned, regarding the first great Buddhist bhikshuni, the performing this heroic role out of the public there was gender equality among Buddhist Buddha’s aunt Mahaprajapati, no bhikshu would eye. It is also true that in general, men are practitioners. Furthermore, Buddha proclaimed disrespect her. more dominant than women. Photo by maxlkt

8 SPRING 2017 9 Early Days there was a corpse, a very young man lying there in an alley. But the fighting was at the front; not so I was born in 1950 in North Vietnam. In 1954, much in the city. We did our day-to-day work and when the Geneva Peace Accord divided Vietnam into had enough to eat, and life seemed kind of normal. a communist North Vietnam and a democratic South It wasn’t until 1968, with the North Vietnamese New Vietnam, my father moved the entire family to the Year attack (Tet Offensive), that fighting actually south to live in Saigon. My father was an elementary happened where we lived. school teacher; my mother was a housewife. I had quite a few brothers and sisters. I am the sixth of In the Navy eight; I had three elder brothers and two elder sisters and a younger brother. I had another younger sister As a citizen growing up in Vietnam, like every other who became ill and died when she was around ten male over the age of eighteen, I was drafted. I was years old. allowed to finish high school and then went into My mother who is Buddhist, was more religious the navy. I trained on land for perhaps half a year, than my father. I went to temple with her and I was and after training I took a test to go to America for very happy there. As a kid I went to the temple and played around with young people like myself. They would do chanting service but not much meditation; it was probably more Pure Land practice. My mother didn’t talk about the concepts behind the practice. Return to Shawangunk Although I went with her I didn't do the chanting, I just liked the feeling of the place. I remember in by the temple there were pictures on the wall. I was a little kid so I had to look up to see them. They were very detailed pictures of bodhisattvas, Buddha, all the Venerable Guo Yuan stories of Chinese Mahayana done by a very famous artist. One attracted me very much, a bodhisattva enerable Guo Yuan, a Dharma heir of the late Chan Master Sheng Yen (1930–2009), is a monk trained riding on a lion. At that time, I didn’t know this was in the tradition of Chan Buddhism. Fluent in Mandarin, Vietnamese, and English, he leads Chan Manjushri. Those pictures always amazed me. I still V remember the colors with their golden tone; they retreats in many countries around the world. For over twenty years, he accompanied and translated gave me a good feeling. for Master Sheng Yen in various Chan meditation retreats in the United States, the United Kingdom, The war was going on all the time, fighting Germany, Switzerland, Russia, and Mexico. In 1992, Ven. Guo Yuan was appointed abbot of both the between the North and the South. We lived in Saigon;

Chan Meditation Center (CMC) in Elmhurst, Queens and the Dharma Drum Retreat Center (DDRC) in Photo by Ven. Chang Hu on the street everywhere you would see barbed wire Pine Bush, New York. His responsibilities included attending interfaith services, teaching meditation, and sandbags. But actually, at that time in the city as and giving lectures on Buddhism. In 2006 he became the director of the International Chan Retreat I was growing up, life was easy-going. It didn’t feel Center at Dharma Drum Mountain, Taiwan. In 2016 he returned to Pine Bush to become once again like we were at war all the time. Sometimes we would the abbot of DDRC. In honor of his return, Chan Magazine asked him to share his life story. Edited by hear bombing in the distance. I remember one night Buffe Maggie Laffey, with editorial assistance from Ernie Heau and Harry Miller. hearing the boom of the fighting, and in the morning Manjushri Bodhisattva Art by Chien-Chih Liu

10 SPRING 2017 11 training. At that time the Americans were about I came back I stayed at the naval base. We would go temple we would go to was of the Tiantai sect. We The experience was very refreshing. I didn’t know to hand everything over to the new government on field trips with Americans to install transmitters would get together on Sundays; we’d meditate and much about it; I just followed whatever everyone did. of South Vietnam. They had a program where the and antennae, and repair equipment. then have lunch, and sometimes we would have the I didn’t even know how to do the breathing method. Americans trained the Vietnamese military on how opportunity to listen to a Dharma talk by the one of When Shifu would speak, I couldn’t understand all to use the equipment they were handing over. So they After the War the Chinese monks there. he was saying, because he spoke Mandarin, and my needed Vietnamese who knew English. family spoke Cantonese. Half understanding, half At the time I was growing up, there was still The war ended in 1975 and I was no longer in the navy. Meeting Shifu not understanding – don’t know. At that time I was some French influence. The authentic Vietnamese Everything changed drastically. The communists around thirty, I was okay with just following the schools used French and didn’t teach English. But the took over the whole of Vietnam after America The Tiantai temple didn’t offer formal training on routine. I didn’t feel it was a hardship. Sitting with Chinese schools offered English. When I was in high lost the war. People who had been in the South how to meditate. Meditation was actually taught crossed legs was okay, I didn’t experience much pain. school, one third of the time we learned Vietnamese, Vietnamese military – everyone, from the lowest to me by my elder brother Paul. At that time some I didn’t feel bored, but actually I didn’t know much two thirds of the time we learned Chinese, and two rank to the highest, had to go through what they members of the group were looking for a teacher about what I was doing. You could not say that I hours a week we learned English. I thus learned three called “re-education.” For certain people this was very of Chan and they found “Shifu” (Master Sheng Yen) looked into my mind to see what was going on. I just languages, English secondary to the other two. When bad. I was lucky because I was not an officer, only in New York. This was around 1980, when Shifu followed along and I felt okay. I was in the Navy, I was among the people who had an enlisted man, so I didn’t have to go through too already had the first center in Elmhurst, at 90‒31 I liked it when Shifu gave lectures. I felt he was some foundation in English. They gave us tests in much hardship. Those three years when I was back in Corona Avenue. Some of the members of the Toronto someone very pleasant. He didn’t seem grave or English listening and writing, and my scores were Vietnam were very difficult. The feeling at that time Buddhist Society, including my brother Paul, went grim, just a very nice old monk. But I still couldn’t good enough to be accepted to the program. I was was dark; the entire society in the South was low in to a retreat in New York. Afterwards my brother understand everything he said, especially during nineteen or twenty when I was sent to America to spirit, demoralized. suggested that I should go on retreat. One week interviews. He’d give me some instruction and I receive training, first to learn more English and then In 1978 my family had the opportunity to go to before the retreat began he taught me how to sit. It would think I understood it. But when I went out to be trained on American equipment. Taiwan where my sister lived. We were able to stay was funny; I didn’t know much but I thought, “Okay, to sit in meditation, I didn’t know how to do it. there temporarily, and then we went on to Toronto, maybe meditation is good.” So I just went. The first retreat was seven days. I went again to the Trained in America Canada where our elder brother Paul was already next retreat, maybe half a year later. I did living. Fortunately, we did not have to go through better, but I still didn’t know how to use the Being in America was a great joy! I received one the hardships faced by the “boat people” from that method properly. month of training at the naval base in San Diego. time. Because I had some background in electronics, When my family moved to Canada, only Then I was transferred to the naval base on Treasure I went for a course in electrical engineering at four of us stayed in Toronto: my mother, Island in San Francisco, and stayed there a little less George Brown College in Toronto. I was able to myself, my elder brother Paul and my than a year. San Francisco was where I received take a two-year course as a new immigrant, funded younger brother. Because we were so few, we training in electronic communications. I learned by the Canadian government. So I was trained and could make our living space quite simple and basic electronics: transmitter resistance, capacitors, afterward, I worked in a telephone communications more conducive to meditation. For example, circuits, how to read electronic diagrams, use things company, installing intercom systems. I did this work in my bedroom, I only had a bed and a small like walkie-talkies, and do troubleshooting. for about two years. statue on a little tea table. We had time for We had weekends off, so almost every weekend At this time, I started to learn about Buddhism. meditation. Sometimes we had gatherings we would go into San Francisco. We heard musical My elder brother Paul, the one who was already in when the members of the Toronto Buddhist groups like the Bee Gees, the Beatles, the Carpenters Canada, had been practicing. So through him I was Society would come to visit our place. – I liked that kind of music. After that year was up, introduced to Buddhism, by going to meetings and I continued to go on retreats, and my they sent me back to Vietnam. The war was still going getting to know other people. We had a group that practice got a little bit better. I still didn’t on but I was lucky; I did not see actual fighting. When was called the Toronto Buddhist Society. The main Shifu at CMC in 1980s DDM Archive Photo know how to use the method properly,

12 SPRING 2017 13 but I had a sense of well-being. We received Chan Living with Shifu In the postulant system, the Magazine often – when I encountered problems with probationary period is usually my workplace I would read this magazine, and find In the beginning it was just me living alone with one year. After that some senior something that said what I could to do about such Shifu. He went back and forth to Taiwan frequently, monastics will meet to judge whether problems. I thought, “Wow, Buddhism is great! It just to take care of Nung Chan Monastery, which he’d the postulant is suitable to become a solved my problem!” inherited from Master Dongchu – my grandmaster. monk. But this system was not in place In the beginning I did not go to Taiwan with Shifu, yet, so for me it was only around nine Solitude in Toronto but stayed at the center in Elmhurst. Then one time months. First, I stayed with Shifu, then he asked me to go with him, and I said yes. I was still a I stayed in Nung Chan Monastery with After graduating from college, I worked in a layperson then. This was my first training with Shifu. other people. At last Shifu asked the telecommunications company for about six months. The practice that we did at Nungchan Monastery senior nun at the Chung-Hwa Institute We were already part of the Toronto Buddhist was chanting, with training in playing the Dharma of Buddhist Culture in Beitou, (also Society. A monk from the Tiantai temple offered me instruments, and meditation on the weekend. I was founded by Master Dongchu) for her a paid job as the caretaker of a building in Toronto. It assigned various jobs to do. It was at that time of opinion about me. After receiving her CMC basement before cleaning DDM Archive Photo was a big, six-story building that used to be a dance adaptation, seeing what it felt like to live in the approval, I then was able to become club, that the Tiantai temple had purchased to make temple, that I decided I wanted to become a monk. a novice. Being a novice meant that I received the Center. When I think back on those times, it was into a practice center. There was nobody around I went to Nung Chan Monastery and came back to ten precepts, shaved my head, and wore clothing not not so easy. We moved from the first center at 91‒30 during the weekdays. I was living there by myself, New York twice before I became a postulant. As a much different from that of a fully ordained monk. Corona Avenue, to the new center at 90‒56 Corona and the experience of all of a sudden having nobody postulant, I stayed at the center with Shifu; I still had A layperson probably couldn’t tell the difference Avenue. And, oh, that was tough! The new building around was new to me. It was a big building, and my hair and I wore layperson’s clothing – we had not between a novice and a full monk, but a monastic had been a five-and-dime store, and the sellers left going up and down the six floors was a little bit scary. yet developed the custom of a postulant wearing the can tell by how many stripes are on the outer robe their stock behind. The basement was full of sewing It was kind of odd in the beginning, but very quickly special gray monastic clothing. (Chinese jiāshā; Sanskrit kasaya). notions and household goods. We (volunteers and I changed and found I liked the solitude. I was busy myself) had to load all of it into dumpsters. We didn’t all day, going up and down to make sure things were Ordained as a Monk hire anyone to do this, we did it ourselves. Then we in order. After adapting to the solitude, I felt great had to take down the metal ceilings. All of these jobs being by myself. Two of my elder brothers were okay with me were hard labor, but it was good that we were kept One night I dreamed that I was in my country of becoming a monk, because they had already learned busy. In the beginning I lived alone in the little house Vietnam, when all of a sudden I saw a golden statue Buddhism. My eldest brother didn’t seem to approve, in the back. At first it was just me, so I was busy all shining. It wasn’t Buddha; it was a deity or a Dharma but I was thirty-five years old so I did not need his the time, though volunteers did come to help. Later protector, very bright in front of me. I woke up and permission. My mother seemed a bit worried. She did on we had resident nuns, and over time more monks felt this was a good dream; I was quite happy about not object, but she cautioned “Maybe it’s not so easy and postulants. it. Then I went to a retreat with Shifu. I didn’t tell to live as a monk.” I’d had a girlfriend in Vietnam, him about the dream. I told him about the monk who but we were separated when my family moved away. Studying in Thailand asked me to take care of that building. That’s when With the war and all, things were not stable, so to Shifu said, “Why don’t you come to take care of this seek a wife and have children wasn’t something I In 1990 I had the opportunity to study Thai Buddhism center in New York?” I thought, maybe I could try was thinking of. in Thailand for almost an entire year.* Shifu’s that. So I talked to my mother and my brothers about I received full ordination in 1987. After that I no organization in Taiwan had a student-exchange it. I gave up that job in Toronto after having done longer traveled back and forth to Taiwan with Shifu, program with the Wat Phra Dhammakaya (Dharma it for only a few months, and I went to New York. Shifu and young Ven. Guo Yuan DDM Archive Photo because I was put in charge of the Chan Meditation Body Temple) in Thailand. The first to go were

14 SPRING 2017 15 of meditation. The technique who were being guided by their teacher in the emphasize sitting meditation, but whenever is quite different, consisting of relaxation technique. The students asked the teacher they walk in everyday life, this is also considered contemplating a crystal sphere how he did this, so I learned even more by hearing meditation. Their method of walking meditation within your body. his explanation. Gentleness manifested through the is different from the way we do it here. It is very After seven months of way he behaved, through his way of walking and the concentrated, and can develop a kind of samadhi training in the Thai language, way he used his voice. So I learned to imitate what he power. When monks are not walking, for example we travelled with another Thai did; using the voice to facilitate the focus of attention, when they ride on the bus, they have a system of monk to visit other temples. similar to what Westerners call hypnotism. hand movements as a meditation method. In this way, Some of the places we visited Actually traditional Chan also teaches you to anything they do, is not separate from the practice. were the Temple of Beautiful relax from the beginning, but it doesn’t go into I picked up that system of hand movements – being Banyan Trees, the Temple of detail, step by step, and it doesn’t guide you; you mindful of the movement, so the mind stays where Emptiness, and the Garden of have to somehow do it all by yourself after hearing the hands are. Liberation. We also visited two the instruction. Since we need relaxation as the places founded by the well- foundation of meditation, naturally I took away that Begging for Alms known teacher Ajahn Chah: The technique. Now I also verbally guide my meditation International Forest Monastery students in the relaxation technique. After we finished Thai language school, we started and the Forest Monastery in the traveling from one place to the other, and we had the Swamp. At all of the places we Moving Meditation opportunity to go begging for alms, for food. That was visited, the monks sleep in huts a very good experience. Prior to going out begging, without electricity. In Thailand I also learned about moving meditation. I did some personal training: Every day for more Walking meditation is very common there. They than a month, after meals I would walk barefoot on Relaxation Technique the ground of the monastery square. This was to train my feet, to develop There were some things I took hard calluses on my skin, suitable for away from that training. For walking to beg for alms. When I went one, I learned more about how out begging with the group of monks, Ven. Guo Yuan (center) and Ven. Guo Huei (the second from the left) in Thailand to relax the body in preparation I followed whatever they did and tried DDM Archive Photo for meditation. Here in our Chan to apply their kind of walking. I had to school, in the beginning, we pay attention to my demeanor – when Guo Chou Fashi and Guo Xing Fashi, and the never did what is called “guided meditation.” But in people in the market would see me following year I was sent along with Guo Huei Fashi, Thailand the teachers always guided us in meditation. walking, holding a bowl, they should another disciple of Shifu’s. For most of the first seven The way the teachers express this guidance is very feel that I am truly in the meditative months we stayed in Wat Phra Dhammakaya, learning gentle, very calm. All one needs to do is stay in state. The most senior monks are at the Thai language so that we could communicate meditation and listen to a very nice, warm voice. the front of the line, and usually they with people. We had a mentor taking care of us and Even when I didn’t understand Thai, didn’t know the received more offerings, while the translating for us. Several teachers taught us the Thai meaning of what was being said, it was very peaceful ones in the back can be forgotten. language, some who spoke Mandarin and some who just to listen to the teacher’s voice. But I remember one time, I was spoke English. We stayed in the temple listening to Later, when we finished training in Thailand and the last one in the back, and I got their Dharma talks and learning their technique were back in Taiwan, I observed some practitioners Photo by Lê Văn Thông offerings too.

16 SPRING 2017 17 Looking for a New Retreat Center Pros and Cons

Back at the Chan Meditation Center, we held retreats We looked at another place nearer to the city. It four times a year. We could only accommodate was a large building where we could accommodate twenty-six people, so we always had to turn many everything in one place without going outside. The people away. If we kept turning people away, then realtor told me that the owner had inherited a lot of after a while they wouldn’t apply any more. So in money, and an architect or a contractor had talked the 1990s we started looking for a larger place in the her into building this huge castle-like structure. country, which eventually became our Dharma Drum Then after it was built, she couldn’t use it, so she Retreat Center here in Shawangunk. We looked at had to sell. The building was very high, and the inside a lot of places. Back then it was not as easy as today, was completely empty. We pictured how we could when we can simply search on the internet. We spent accommodate many people sleeping, and we could five years looking for this place. In the beginning it put the kitchen here, and the main meditation hall was slow; then after two years we searched harder. there, etc. But the road leading to the property was I looked at many places in the counties of upstate quite narrow, one had to pass through a small street New York. in the back where all the neighboring properties were There was one place I thought was suitable. very close. There was not much space for parking or It was a camp, the land was nice and flat, and the expansion. If we wanted to make a better entrance, buildings were in good condition. But this place we would have to go through many neighbors’ sold quickly. The process of searching took a lot of houses. It would be difficult to have a flow of traffic time, because once I found a place, Shifu had to come coming in and out, and one almost had a feeling and see whether he liked it. We looked at another of being trapped in there. So this seemed not a place near Chuang Yen Monastery, and this place good choice. DDRC Chan Hall Photo by Ven. Chang Hu was very special. It belonged to a church community We looked at numerous places. Some I considered and was already a retreat center. It was very nice to be very suitable, being nearer to the city and having and cons. But it also has a lake and we liked that Vision for the Future and had large boulders with flowing water. We solid stone buildings. But somehow the connection very much. When we first came, we didn’t explore had help from someone who was knowledgeable was here at Shawangunk, in Pine Bush, so here we the forest, which is actually the largest part of this Since early on, Shifu wanted to make DDRC into an in feng shui. He came, looked at it, and said are today. The first time we saw this place, it’s as if it property. We looked at the buildings themselves and international meditation center. I was the abbot here no, something about the way the water flowed was waiting for us. When we saw how the big hall was we liked them. until 2005, and I was succeeded as abbot by Guo Jun was not good. built it, we thought “Wow, so suitable for meditation!” The sangha house was not part of the original Fashi, a position he held for a little less than three I remember another place also owned by a At that time, it didn’t have that section in the back purchase. The owner of that house was from Cuba years. After that Guo Xing Fashi was the abbot for not religious organization. The buildings were very fine, where the interview room is today. Where the Zen and he liked to play music outdoors at night. When quite ten years, and Chang Wen Fashi was our first made of stone. But it also sold quickly. It was about an garden is now, there was a big kitchen. The hall had we had retreats we would hear his music playing director who was also a monastic. I feel grateful to hour from the city and cost around a million dollars, been used for wedding banquets, and the kitchen (which is funny because we had the same problem them because they kept this place going. The growth as places nearer to the city cost more than the places smelled of cooked meat. But the design of the high in Elmhurst, of hearing the neighbor’s Latin dance has been slow, and now that I’m back here I want to further away. We also looked at a big horse ranch raftered ceiling was so nice, and the dining hall had a music late at night). So we really wanted to acquire improve that. with a lot of land. There were other places where we similar design. The price was right too; it was cheaper that house. After we had been here for a couple of I still have something to learn because nowadays could see the mountains, very nice views. But Shifu because it is further from the city. Maybe we’re still a years, the owner decided to sell, so we approached we have different teachers. We have Chi Chern Fashi, didn’t want any of these places. little bit far away for people to travel; so it had pros him and made a quick deal. Simon Child, Žarko Andričević, Gilbert Gutierrez,

18 SPRING 2017 19 Rebecca Li, and Guo Gu (Jimmy Yu). How do we run this place more efficiently? How do we attract more participants? On the recent retreat I led here, Liberated in Stillness and Motion one third of the participants were here for the first time. So people are finding out about this place. We Chan Master Sheng Yen have people contacting us, asking about meditation instruction, or whether they can come to practice “Correct Chan does not use miracles or the summoning of spirits as its meditation on their own for a day. That means this appeal, nor does it emphasize other-worldly phenomena. Chan takes place is suitable for that sort of activity, rather than simple normal living as its basis, lessening afflictions as its purpose, being doing chanting – modern people actually need relaxed and at ease. One does not regret the past; rather, one actively meditation more. So we have to provide this, make prepares for the future, moving steadily ahead while being fully in the it easier for them to come and practice meditation present. Although I introduce Chan in contemporary language and words, in our tradition. my perspective does not deviate from the teachings of the Buddha and the lineage masters. I avoid the “wild-fox Chan” of some who talk of going Differences East and West beyond the Buddha and the lineage masters, who say outrageous things, scolding as if they were ancient buddhas from the past.”

The style of our retreats here is more or less in the Dharma Drum Publishing • isbn 978-957-598-7-8-4 same format as retreats that we hold in Taiwan. We try to make it similar. But we could say that in Taiwan there are even more regulations, as retreats are stricter there. One difference here is the environment; Venerable Guo Yuan DDM Archive Photo here we walk from building to building and that takes time. So we cannot go strictly Taiwanese style teacher comes in, the students all stand up and greet because in Taiwan all the retreat activities are in one him or her. In America it’s not like that. Whereas building – the meditation hall, the dining hall, and in Taiwan they automatically respect any monastic, the sleeping quarters – the distance to travel is very in America they have to see the real practice of a Chan Comes West (2nd Edition) short. So we have to adjust for that. monastic before they respect them. Shifu had Chan Master Sheng Yen The way people receive the teaching here is charisma, so whatever Shifu said they liked, and felt John Crook, Simon Child, Max Kälin, also different. The attitude here is that they want it was good for them. They saw a real teacher with to practice, and they want to see benefits from it, real practice and his behavior was also respectful. Žarko Andričević, and Gilbert Gutierrez so they are more rational. They hear the teachings Over here respect has to be earned. In this book Chan Master Sheng Yen shares his experience in the and consider whether it is something good for Returning now to DDRC, where I started from practice and his views on Dharma transmission. His five lay Dharma them, whereas in Taiwan people are more accepting very basic conditions, I feel very settled, and I hope heirs share their stories on the path, including how they came to the of whatever a monk says. So the attitude towards that this place can provide more activities that bring practice, their inner struggles along the path, and what receiving monastics is totally different. Over there they have a benefit to more people. Dharma transmission has meant for them. The Master has sown the strong foundation and background of respecting and Dharma seeds, and it is now the task of these Dharma heirs to cultivate revering monastics. It is part of the culture. the field so that Chan will flourish in the West and benefit people for * Abbot Guo Yuan’s detailed account of his time in Thailand was The way they are educated in Taiwan is also published in a four-part article in Chan Magazine, Volume 17, generations to come. It is hoped that readers will find these stories different. For example, in Asian schools when the Numbers 1-4, 1997. inspiring and be encouraged to make great vows in their practice.

Dharma Drum Publications • isbn 1-890684-04-x 20 SPRING 2017 21 It is best not to count when just starting the breath. The body can tense up, and the breathing will exhalation. Instead, make the count shortly after the become heavy and panting. exhalation begins, and hold the count until the end Scenario 4: Counting starts shortly after the of the exhale. During inhalation, remain aware of the exhalation begins, but the count is held all the way breath but do not count it. Continue counting the through the inhalation. People do this because they Mindfulness of Breathing second breath, the third breath, and so on until the worry that wandering thoughts may arise. But if one tenth breath, and then start back at one again. For a counts all the way through, it’s not as relaxing as as Applied to Advanced Chan Methods beginner it may be difficult to complete the perfect simply maintaining awareness during inhalation. It cycle of counting from one to ten, due to wandering causes stress and the mind cannot be at ease. thoughts and an unsettled mind. by Losing the Count Counting Scenarios Venerable Guo Huei Between breaths, wandering thoughts may come up The figure below illustrates the timing and duration of which can cause you to be distracted, and to lose track the counting. The gray line represents the breathing of the count. For example, as you are counting “One, enerable Guo Huei, a Dharma heir of the late Chan Master Sheng Yen (1930–2009), is currently pattern, exhalation and inhalation, and the black lines two, three…” a non-related thought comes up such VVice Abbot of Dharma Drum Mountain in Taiwan. He holds a Doctor of Letters degree from Rissho show various counting scenarios. as “What’s for dinner tonight?” “Oh, what number University in Japan, and is Chairman of the Department of Buddhist Studies at the Dharma Drum Scenario 1: Counting starts shortly after the should be next, four or five? Alright, I’ll just use five, Institute of Liberal Arts. This article is taken from the concluding dharma talk of a workshop given exhalation begins, and the count is held until the and go on.” Then you count “Six, seven, eight…” and by Ven. Guo Huei at the DDMBA-NJ chapter on July 26, 2015. It discusses the Buddhist meditation exhalation is complete. This is the best timing another thought comes up: “What should I do for for counting. fun tomorrow?” “Oh, I’m not sure which number is method of mindfulness of breathing, and its relationship with the advanced Chan methods of silent Scenario 2: Counting begins at the same time as next, eight or nine? Never mind, I’ll just use eight.” illumination and huatou. Edited by Cindy Toy, Andy Liaw, Mei-Ping Yang and Buffe Maggie Laffey. the exhalation. This is not the worst timing, but can The mind will keep wandering off to other thoughts frequently lead to controlling the breath, which is instead of concentrating on the breath. not ideal. There are two types of distracting thoughts: the Counting the Breath Scenario 3: Counting begins before the exhalation. grosser form is the wandering thought, the finer form This will trigger the most severe controlling of the is the scattered thought. There is a subtle difference Mindfulness of breathing (Sanskrit ānāpānasmṛti, Pali ānāpānasati) is a form of Buddhist meditation that uses breathing as an object in the practice of mindfulness. The method is to start with exhalation, followed by inhalation. Number one is the first breath of exhalation and inhalation, number two is the second breath, etc. In the breathing patterns that practitioners usually experience when relaxed, some exhalations or inhalations are longer than others, and some are shorter. This is perfectly normal and represents the natural rhythm of breathing when the practitioner does not control their breath. Venerable Guo Huei DDM Archive Photo

22 SPRING 2017 23 between the two. At the grosser thought level, the breath feels the same. The breaths when you count mind follows the distraction and forms a complete “one, two, three” are no different from those if you Six Subtle Gates Silent Illumination Huatou idea of the wandering thought, such as “What’s for just repeatedly count “one”. When reaching this dinner tonight?” At the finer thought level, the mind stage, you don’t need to count any more; simply is more alert and is aware of the distraction when exhale and inhale while maintaining awareness all 1. Counting calming & only one word pops out, such as “eat”. When you the time. This is the stage of following-the-breath initial level contemplation of repeating the huatou notice that you have wandering thoughts, resume instead of counting-the-breath. The body is at ease of concentrated mind the whole body the counting from one. At the finer level of scattered and relaxed. At this point, if you do not get attached thought, a slight thought emerges and is still in the to this enjoyable state, and continue to practice, primitive form; complete awareness is not lost, so you can reach the unified mind state. In the state of 2. Following calming & you can return to the method immediately and unified mind, one does not need to pay attention to advanced level contemplation of asking the huatou continue on with the counting. breathing any more; just maintain awareness that of concentrated mind the whole environment the existence of energy and air fills the body. Since Following the Breath the body, the earth element, is heavier, and the air element is lighter, when one does not feel the body calming & Gradually, the grosser form of the wandering element but only the air element, one will feel the 3. Stabilizing contemplation of contemplating the huatou thoughts will reduce, and subtly, the finer form sensation of lightness almost to the state that the unified mind totality and infinity of scattered thoughts will also subside. Then you body does not exist. can maintain mindfulness for longer periods of time. If you can focus on the breath without losing Six Subtle Dharma Gates awareness of it, eventually you will notice that each calming & Next we will discuss the relationship between contemplation with calming & contemplating mindfulness of breathing and the Chinese Chan 4. Contemplating relaxation of body and mind meditation methods of silent illumination and Four Foundations huatou. Mindfulness of breathing can be summarized of Mindfulness calming & shattering / by the six meditation steps mentioned in the Six Subtle contemplation of initial enlightenment Dharma Gates of the Tiantai School: (1) counting the Buddhist wisdom breath (2) following the breath (3) stabilizing the mind (4) contemplating on the nature of phenomena (5) returning to the root of reality and (6) purification of insights. In comparison, silent illumination and 5. Returning initial enlightenment watching the huatou huatou are two advanced methods of Chinese righteous roots Chan meditation. In these methods, from the beginning, calming and contemplating are practiced simultaneously. Both of these Chan methods begin advanced practice directly at the fourth step of contemplating whereas, 6. Purification advanced practice after shattering / in the six steps of the Tiantai school, meditation first to fourth blooming after initial enlightenment progresses sequentially starting from step one of initial enlightenment Photo by Tong-Yang Lee counting the breath.

24 SPRING 2017 25 In Six Subtle Gates, the first three steps are to Continuing below are the steps following the As it moves along from the beginning stage to the letting go of all phenomena, and eventually let go of cultivate calming of the mind: previous three from the six subtle gates: advanced stage, the level of contemplation deepens. the self. Only by doing this, can one have a chance 1. Counting the breath to reach an initial state of 4. Contemplating the Four Foundations of 1. Begin with the relaxation of the whole body of entering enlightenment. The first enlightenment concentrated mind. Mindfulness, which includes the body, feeling/ from step four. is called the initial gate. 2. Following the breath to reach an advanced level sensation, mind/consciousness, and phenomena/ 2. Go back to steps one and two, because 6. Advanced practice – after the initial of concentrated mind. existence. There are two levels of contemplation: relaxation has equivalent calming effects of counting enlightenment, there are many other gates such 3. Stabilizing the mind to reach unified mind. A. Mindfulness of a Singular Foundation: the breath and following the breath. as shallow gate, deep gate, multiple gate, etc. The Let us discuss silent illumination first. When In the beginner stage, one can practice 3. Expand the contemplation of: final gate is called the prison gate, which is to break we begin, we relax both body and mind. Then we mindfulness on one of the four foundations A. Totality of body and environment, so one through the prison of three realms. In Mahayana, contemplate our body, then the environment. individually and connect it to the insight of can reach the initial state of unified mind. the sixth step is called enlightenment of the first Then the boundary between internal and external the three universal truths – impermanence, B. Totality of the internal and external, so one ground, which is analogous to stream entry (Sanskrit disappears. When we practice silent illumination, we no self, and emptiness. can reach the advanced state of unified mind. srotāpanna, Pali sotāpanna). practice calming and contemplating simultaneously. B. Mindfulness of Totality: Since one can C. Totality of every thought, so one can reach Relaxing the body and mind, is accomplished relate the three universal truths to each the still nature of mind (Sanskrit dhyāna, Huatou through mindfulness of breathing. In fact, when of the four foundations, in the end, from Pali jhāna). we relax both body and mind, we are using the contemplating on the four foundations in Silent illumination goes through the progression Now we will review the meditation steps of the method of silent illumination. Therefore even though totality, we can observe impermanence, of calming, but won’t stay at samadhi (a unified state huatou method in comparison to the six subtle gates. silent illumination involves practicing calming and no self, and emptiness. At this level, one of body and mind). One can use the same method Huatou is the doubt sensation, questioning the great contemplating simultaneously, we still have to go has to utilize the four noble truths in through all the steps, there is no need to change the matter of life and death. Typical huatou questions are through the process of calming. contemplating. The four noble truths are: method at the fourth step. Silent illumination is to “Where do I come from originally?” “Where do I go In the traditional Indian Buddhist system, suffering, the cause of suffering, the end of contemplate the entire body from the beginning, the practice progresses from concentration to suffering, and the path that leads to the end instead of a particular object (nimitta). Listed below contemplation. By comparison, with the six subtle of suffering. are the continuing steps of silent illumination. gates, the practice of concentration progresses from 5. Returning to the full wholesome state and 4. Contemplation is shifted from the body/mind counting breath, following breath, to calming the retrieving the four righteous roots. phenomena to reaching Buddhist wisdom. Using mind. This is so-called five methods of stilling the 6. Going beyond the concept of subject and object silent illumination, one can reach samadhi. However, mind. When practicing the five methods of stilling and achieving the first blooming, or stream entry one does not go to deep samadhi because the element the mind, there is also a contemplation component (Sanskrit srotāpanna, Pali sotāpanna) to the fourth of contemplation is also functioning strongly. From that is part of concentration. However, the object of blooming (Sanskrit arhat, Pali arahant) which is the unified mind, one can reach enlightenment, but practice has form (Sanskrit nimitta). It is the same equivalent to the first to eighth grounds (Sanskrit needs to deeply comprehend the three characteristic with counting breath or reciting Buddha’s name. bhūmi) in Mahayana. marks: impermanence, no-self, and emptiness. The The object of practice for all five methods has its key point of silent illumination is to let go of all form (nimitta). What happens when we succeed in Silent Illumination phenomena, and do not give rise to one thought. the practice of the five methods and achieve unified 5. Enlightenment – steps one to three are mind? We need to change the method of practice. Next, we will discuss the meditation steps of the silent techniques for us to polish the meditation methods We have to switch from the contemplation of illumination method. It emphasizes the practice of and to cultivate samadhi. In order to progress to steps concentration to contemplation of wisdom. This is, in both calming and contemplating, simultaneously and four, five and six, one needs right view and a deep fact, practicing the Four Foundations of Mindfulness at all steps. It starts from the fourth step directly, but understanding of emptiness. Let go of all hindrances, (Sanskrit smṛtyupasthāna, Pali satipaṭṭhāna). then it goes back to the first, second, and third steps. but also let go of all good experiences. Practicing Photo by Honey Kochphon Onshawee

26 SPRING 2017 27 when I die?” “What was my true nature before I was is the cause of suffering, and it is the hardest one born?” “Who is chanting Buddha’s name?” “What is to break through. Once the sense of self (Sanskrit Entering the Gateless wu?” “Who’s dragging this corpse around?” ātman) is shattered, and one sees the true nature of Listed below are the steps of the huatou method. emptiness (Sanskrit śūnyatā, Pali suññatā), the initial A Chan Master’s Advice It begins by using the calming and contemplating gate is reached. elements at the same time from step four of the 5. Advanced practice with watching the huatou Chan Master Chi Chern six subtle gates; contemplation is on wisdom, not after the initial enlightenment. Just as discussed in the If you have read or heard about Chan (Zen) retreats, and you are curious about on samadhi. meditation steps for the silent illumination method. what a silent meditation retreat might be like, this little book of introduction 1. Repeating the question. This is the early stage 6. After the initial enlightenment, there are will walk you through a landscape of the meditation world where, eventually, of concentrated mind, equivalent to counting the multiple gates, and finally the break-through of the you will find nothing except that your original self is immaculate. breath. Most people can’t start from unified mind. prison gate. So one needs to go back to the first, second, and third In our daily life, we encounter life and death all In this collection of short writings, Master Chi Chern’s profound teachings are steps. One has to develop from concentrated mind the time. When we step on an ant, we may not feel the delivered in an easy to understand manner that both long-time meditators and to unified mind. significance of it. During our normal life, we focus beginners greatly enjoy and benefit from. With a poetic style of friendly advice, 2. Asking the question to generate the doubt on career or family, and neglect the big question. he offers you encouragement and guidance as you are inspired to learn further sensation. This is the advanced stage of concentrated However when something happens to our loved ones, and take on a meditation practice. mind, equivalent to following the breath. we start to ask the question “Why me?” The doubt Candlelight Books • isbn 978-0-9970912-1-2 3. Step three: sensation arises. In our lives, we may have the doubt A. Contemplating the question until it turns sensation only a couple of times. Actually, it is a very into a doubt mass. This is the stage of unified useful method for us to focus on. mind, equivalent to the stabilization step of Silent illumination and huatou are advanced the six subtle gates. The elements of calming methods. Beginners can’t easily reach this level. and contemplating are unified, and both It’s beneficial to use the mindfulness of breath body and mind are unified. The existence method (steps one to three) to cultivate calming of body and mind are almost not felt. One to the advanced level of concentrated mind. When just responds to the daily routines out of we count the breath, we are aware that we have Passing Through the Gateless Barrier natural reflexes. many wandering thoughts. By using the method Kōan Practice for Real Life B. The doubt mass has accumulated to of counting breath, we can effectively reduce the the maximum point, waiting for the right wandering thoughts and gradually calm the mind. Guo Gu condition for breakthrough. It’s like a hen It would be easier to pick up the methods of silent pecking a hole on the eggshell when the chick illumination and huatou at the step of unified mind. The forty-eight kōans of the Gateless Barrier (Chinese: Wumenguan; is ready to hatch. Or it’s like blowing up a The method of chanting Buddha’s name can also Japanese: Mumonkan) have been waking people up for well over eight balloon; when expanded to the limit, it can be used in the same way, for beginners to reach hundred years. Chan teacher Guo Gu provides here a fresh translation burst at any touch. concentrated mind. As an analogy: there is a lot of of the classic text, along with the first English commentary by a teacher 4. Shattering/initial enlightenment – as one gravel mixed with grains of rice. One needs to pick of the Chinese tradition from which it originated. He shows that the continues to work on the doubt mass, it will burst out the gravel before cooking the rice. If one did not kōans in this text are not mere stories from a distant past, but are suddenly. It is described as if the universe has do that, the cooked rice still smells good, but it would rather pointers to the places in our lives where we get stuck – and that shattered. What actually shatters is the sense of be difficult to chew. We can apply the same analogy each sticking point, when examined, can become a gateless barrier ego/self. The sense of ego/self is deeply rooted, it to the silent illumination and huatou methods. through which we can enter into profound wisdom.

Shambhala Publications • isbn 978‒1‒61180‒281‒8 28 SPRING 2017 29 which Asian American Dharma practitioners and me. The category “Asian American” is the result of an teachers shared their experience. My experience effort to categorize individuals with Asian ancestry during filming allowed me to explore my experience as neither black nor white. I often told my sociology as an “Asian American,” and to examine why I had students that I became “Asian” when I came to this hesitated to engage in discussions of race even country, referring to the point that before I moved though I knew, at least intellectually, that race issues to this country, I was not seen through preconceived are central to much of everyday life here in the U.S. notions of how “Asian” or “Chinese” are supposed At the opening panel of the conference, titled to be. People related to me as a student, drama “What is the Conversation?,” I mentioned that I enthusiast, so-so tennis player, etc. In other words, had shied away from discussions of race because I was treated as a person with my own idiosyncrasies, I felt unqualified since I did not grow up in this passions, and flaws. Here I have often been seen racialized society. But I also came to realize that my only as Asian or Chinese and was forced to identify experience growing up in Hong Kong, a relatively myself almost exclusively with my ancestry and to be un-racialized society, and of having my perspectives judged accordingly. shaped unconsciously by living here allows me to One of my first interactions in graduate school appreciate how powerful the social forces revolving was someone commenting on how I did not act like around race in America have been in shaping my a Chinese. When I asked her how many Chinese Buddhism and Race being and the way I relate to others. I recounted the she has met, she was unable to think of one. Here I recent experience of filming for the above-mentioned was, being forced to defend my self-worth based on by documentary on Asian American Buddhists. To pure imaginations she had in her mind about how begin the filming of my segment, I was asked to “Chinese” are supposed to behave. I was disheartened Rebecca Li say “I am Asian American, and my people are …”. by the fact that I was seen only as part of this category What the director assumed to be a straightforward called “Chinese.” I am ethnically Chinese, yes; but process ended up taking much longer because I had that is not the only thing I am. The experience left ebecca Li, a Dharma heir of Simon Child, teaches meditation and Dharma classes, gives public trouble saying that phrase. I felt like I was asked to an impression because it left a rather deep wound. Rlectures and leads retreats. Some of her talks and writings can be found at www.rebeccali.org. introduce myself with someone else’s words. It was Since then, many times, I was either “too Chinese” or Rebecca is also a professor of sociology at The College of New Jersey. This article is a reflection on important to me for my sharing on that video to “not Chinese enough.” The question of whether my the Third Buddhism and Race conference held at Harvard Divinity School on March 3–5, 2017. be heartfelt, and I thought it necessary to voice my being Chinese will become an issue in an interaction objection to introducing myself that way. Struggling always lurks in the background. I could be having a with identifying myself this way in the presence of fun casual conversation with someone, and out of When I was invited to return to the Buddhism speak on behalf of Asian American Buddhists who others helped me to investigate my feelings about the blue, my individuality would be erased entirely and Race conference in 2017, I had no idea what I remain relatively invisible despite their important this subject matter more deeply. by a passing remark where I am thrown into a pile of was expected to talk about. I agreed to go because contributions to Buddhism in the United States. I asked myself if I was ashamed of being Asian faceless “Chinese.” This makes fully trusting someone

I learned a lot from participating on the panels the Whatever the case, I told myself that I would make Photo by Matt Popovich American. After all, I have read accounts of Asian difficult, as I never knew when this might happen. year before and the experience transformed my good use of the opportunity to contemplate this American children who grew up here feeling that When it does, I feel completely alone, since no one Dharma practice and teaching. While I felt honored important issue and would not be too worried about way due to internalized racism. I didn’t believe that acknowledges that this is, or even might be, hurtful. to be invited back and excited to see my friends, I was what was expected of me. was causing my reluctance to introduce myself as This is what living in a racialized society does. In those not sure what I would contribute to the conference Serendipitously, prior to the conference, I was “Asian American,” but instead felt my reluctance was moments of my resisting saying I am Asian American this time. I wondered if I was being invited to invited to participate in a documentary project in resistance to having an artificial label imposed upon on camera, I realized that I have experienced this

30 SPRING 2017 31 label as a form of violence, of being thrown into a box people uncomfortable. So my instinct compelled process of self-exploration also helped me explain the The practice of Chan is to cultivate clarity of that does not capture who I really am, and feeling the me, without my being aware of it, to steer clear of question “how is the discussion of race connected to what is actually going on. Our sense of reality is pain of isolation that accompanied that experience. recognizing my experience as an issue of race, even Chan practice?” often distorted by filters we apply in our mind, Investigating my mind through Chan helped though there was no shortage of such experiences. Intellectually I understand that race is an leading us to view reality in ways that confirm our me become more clearly aware of the subtle mental On the panel, I also shared when I started to important social force in American society and existing beliefs and worldviews while ignoring the processes created by being seen only as a category. have an inkling of my unwillingness to recognize the any engaged citizen should try to understand the inconvenient facets of reality that contradict them. Despite the absence of outright discrimination or role played by race in my life. Years ago when I was issues and be part of the solution. Hence, it is a This is the main mechanism through which we bigotry by and large, and very often with people still working out my difficulties with Simon Child, topic that an engaged Buddhist practitioner ought maintain a sense of self with a coherent narrative. really trying to be nice, I came to understand the my current teacher and one of Master Sheng Yen’s to be familiar with. I have been wondering, however, We come to understand ourselves as a fixed entity pain I experienced from these instances over the Dharma heirs, in intensive retreats, as I penetrated whether it, and if so how it, is important for every rather than recognizing that it is, like everything years as that of not being seen as a full human layers and layers of conditioning and vexations, I felt I Dharma practitioner to make a serious effort to in the universe, a conditioned process. This is the being. For the nice people who insisted on seeing was blocked by an invisible wall in my mind. Looking investigate the role race plays in their being? I fundamental ignorance of the true nature of self that me through their abstract category of “Chinese,” back, it was not so much that it was invisible as I was came to the conference wanting to work on this Shakyamuni Buddha talked about. The cultivation of the parts of me that do not fit into “being Chinese” reluctant to face it. At the time, I wondered if my question. Throughout the conference discussions, I total awareness and the questioning of entrenched were either disallowed or ignored. As painful as this sense of alienation and feeling undeserving, which kept discovering very important things about myself beliefs and self-views in Chan practice cuts through has been, I have also learned not to allow myself to became more acute after I moved to the U.S., had to and the practice. Even though it was a conference, layer upon layer of conditioning or self-attachment. recognize the experience in racial terms. Looking do with racism and I remember wanting to explore it felt more like an intensive Chan retreat for me, The moments we remember to practice, we can see back, I realized that I picked up the racial vibe very it but feeling a very strong resistance to pursuing it. and by the end of the conference, the connection everything, including ourselves and other human soon after moving to this country, and realized Even though I fully trusted my teacher, the instinct became clear and I was fully convinced that looking beings, in their totality. In these moments, we that thinking and talking about race makes people against bringing up race was so strong that I held at race needs to be part of Chan practice in American cannot help but feel deeply connected with everyone, uncomfortable. In my effort to survive in this country back over and over again. At that time I noticed that society. I look at race as a starting point, which will allowing unconditional love to arise naturally. With without a single family member or close friend at that the resistance was so strong that I shied away from help us learn to examine other mental categories that understanding we are inevitably compelled to time, it did not feel safe to do anything to make other the inquiry when I asked myself why I hesitated to that may separate us from other human beings, refrain from causing suffering, and strive to bring bring up the issue in interviews. Now such as gender, sexual orientation, social class, lay/ joy to self and others. that I recognize my resistance, the inner monastic, political orientation, or religious affiliation. As I investigated race in my own experience, the work I did preparing for the conference Practicing this way will deepen our understanding of fact that race is socially constructed became more illumines the emotional dynamic our mind and its myriad conditionings by the social than a theoretical concept taught in sociology. It underlying the resistance. world so that, if we want, it is possible to be free helped me make sense of my experience. While While I would not wish it upon from them. Looking at race highlights the fact that we want to believe that race is biologically-based, anyone, I am glad that I went through understanding ourselves only at the psychological scientists have found that people from different racial this process of hurt and alienation and the level is not enough. We need to also understand groups can be more similar genetically than some inner struggle to recognize my resistance ourselves as social beings who interact and act out of those put in the same racial group. Furthermore, and pain. I now have a better sense of how beliefs and worldviews promoted by various social how racial groups are defined changes over time difficult it is to cut through the layers of institutions that are often unbeknownst to us, or and varies across societies. In other words, racial self-views and beliefs that obscure us unacknowledged. Cultivating a clear awareness of categories are not independently, inherently existing from clearly seeing the power of cultural how social structure and cultural beliefs about race entities. They are empty! These categories are made conditioning and social control. They shape our mind and actions is crucial to reducing up by humans according to the historical and cultural are so ubiquitous that it is difficult to suffering to self and others and achieving liberation contexts in our society. Race is an idea we have Photo by rachelf2 notice them operating in the mind. This at the individual and collective levels. created to put people into different categories which

32 SPRING 2017 33 are often ordered hierarchically. Though empty, the Because we are convinced that these preconceived idea of race is, nevertheless, very powerful and sticky. notions are the person, we cannot see the person as People believe in and identify with race very strongly, someone with a story to which we can relate with an often without being aware of all the ways it impacts open heart. We have reduced this living, breathing their thinking and actions. While racial categories are human being into a lifeless object, a racial category, socially constructed, being put into these categories, and this can lead us to not thinking twice about and putting others into them, has real consequences. diminishing, dismissing or even demonizing the As I observed how the idea of race affects my person. When we are not aware of such tendencies in experience of reality, this is what I discovered: when our mind, we respond in ways that cause suffering for I see another person through these categories, I am self and others. The experience of not being seen and seeing the ideas associated with that person’s race feeling invisible, not to mention any unfair treatment fed to me by society – through my parents, teachers, one may receive, is very painful and contributes to friends, and the media – rather than seeing the one’s feeling undeserving of love and respect as a full person in front of me. I see issues that I have read human being. Hence, every time we treat someone to be associated with that racial category coming as a category instead of really seeing them for who through my mind. All of this shapes my assumption they are, we are causing great suffering. about this person, creating the impression or illusion Sadly, we also cause suffering to ourselves since that I already know who s/he is. With this thought we are often unaware of how we ourselves are in my mind, the next thought is “there is no need dehumanized in the process. Since racial categories to talk to or pay attention to what s/he is saying.” are defined relative to each other (e.g. black vs white, I then respond to my idea of this person based on white vs non-white, etc.), when we only see someone these assumptions instead of the reality of the person. as white/black/Chinese and therefore as different, When this happens, we are mistaking the thoughts we can only see ourselves as not-white/black/ choice. But we do. Each moment, we can choose categories, especially when we occupy a position and ideas that flow through our mind for the person Chinese in that moment. We lose touch with the rest to follow our habits that cause suffering for self of privilege. Voluntarily deciding to share power right in front of us. Not being aware of this confusion of ourselves. Hence, when we see others through, and others, or we can choose not to repeat those and privilege that humans have spent a lifetime is fundamental ignorance (literally “no clarity” in and relate to someone only as, a racial category, we habits even though they are familiar and give us the accumulating and/or protecting is no easy task. We Chinese). That is how we can blurt out things that reduce ourselves to a category as well and cease to illusion of comfort. We can choose to see all others should commend anyone, including ourselves, for define an individual entirely based on his/her race see ourselves as full human beings. We deny ourselves as fellow human beings like ourselves, free from even considering doing so. We may find ourselves without even knowing it. When the hierarchical the full range of our experience as a human that can such categories. I am not talking about ignoring not yet ready to tackle every category. One may be order of racial categories is also in operation and happen only when we allow ourselves to connect the difference in our experiences, backgrounds, more ready to give up one’s privilege that comes if the person belongs to an “inferior” category, we fully with others as fellow human beings. worldviews, beliefs, or the fact that this person may with one’s race but not with one’s gender, for may not even hear what this person has said because When we become aware of how the social not even like me. We can be keenly aware of all these instance. Nevertheless, we accept that this is where we are so habituated to tuning people of that race structure of racial hierarchy is superimposed on our differences but still choose to listen to and feel for we are right now. The practice will afford us the out. Yet we are offended or confused when we are thinking, we begin to realize how our being and our others as fellow human beings trying to cope in this clarity to recognize that we are, in this moment, called out on our actions because we are completely ways of relating to others have been conditioned by Photo by GoaShape world of suffering. When we do, we connect with choosing to retain our privilege. At least we know unaware of the operation of these ideas in our mind. this structure. Hopefully through practice we can ourselves and others more fully, and we are more able where we are and are clear about the work that is We have essentially dehumanized another person, also discover that we need not choose to see people to empathize even though we may disagree. still ahead of us. Practicing in this way, perhaps we reducing him/her into certain preconceived notion, through the lens of these categories. The habit is Powerful conditioning may compel us to hold can limit the harm done to ourselves and others rather than recognizing his/her full humanity. so entrenched that it may not feel like we have any onto the categories and the hierarchical order of the in the meantime.

34 SPRING 2017 35 Paying attention to how race conditions our being change and we can better contribute to the liberation and our relations to others is only a starting point. of all people from the bondage of the unjust structures Chan Meditation Retreats There are many other hierarchies and categorizations that live and operate in the mind. in our social structure based on gender, sexual I love the way Reverend Angel Kyodo Williams orientation, social class, age, political orientation, reminded us that we gain our humanity when we religious affiliation, body shape, to name a few, that are able to let go of our privilege and leave others’ 3-Day City Chan 9-Night Silent Illumination can be used to generate and perpetuate a sense of humanity intact. She also insisted that we must Led by Venerable Chang Zhai Led by Simon Child separateness from others. We also have a tendency engage in this conversation out of love for everyone to use these categories to put others down in order to involved. If we cannot do it out of love, perhaps this September 2 – 4, 2017 September 8 – 17, 2017 elevate ourselves as a way to cope with our suffering. particular group or moment is not the right one. I Chan Meditation Center • Elmhurst, NY, USA Maenllwyd, Wales, UK As a practitioner, when we feel inferior to others or also appreciate Lama Rod’s emphasis on the need for contact [email protected] contact [email protected] see others as less deserving of love and respect than healing from the pain we have inflicted on each other, www.chancenter.org www.westernchanfellowship.org ourselves, we can check to see if we are seeing others intentionally or unintentionally, as a result of living in through one or a combination of these categories, this racialized society. I am grateful to Jan Willis who and how they are embedded in hierarchies. We can brought up Shantideva’s teaching of “do no harm, 7-Day Silent Illumination 49-Day Intensive Chan practice seeing how we are overlooking aspects of practice good” repeatedly throughout the conference. Led by Led by their humanity. No less importantly, we practice It sounded simple, but diligently checking to see if Žarko Andričevic Venerable Chi Chern remembering that we always have a choice and we we are indeed practicing good instead of doing harm October 14 – 21, 2017 July 18 – September 5, 2018 do not have to go down the path that causes suffering. will bring profound transformations to our heart and DDM Vancouver Center • Richmond, BC, Canada Dłużew, Poland Chan practice is precisely about investigating our actions, rendering us a contributor to this project contact [email protected] contact [email protected] our mind’s very entrenched habits. Diligent practice of collective liberation. www.ddmba.ca www.czan.eu allows us to see more clearly how social forces condition and perpetuate views of our place in Faith in Mind Intensive Thanksgiving Chan social structure and how they compel us to relate to others based Led by Venerable Chi Chern Led by Rebecca Li on these categories. The practice September 16 – 23, 2017 November 21 – 25, 2017 is about seeing clearly how the structure works in shaping ours Western Zen Investigating Huatou Intensive and others’ views and actions Led by Rebecca Li, Simon Child, Led by Abbot Guo Yuan so that we know whether the thoughts and actions we choose and Hilary Richards December 23, 2017 – 1 January 1, 2018 every moment are perpetuating October 13 – 18, 2017 this structure, or dismantling it to free ourselves from the bondage Silent Illumination Intensive of unhelpful and harmful thoughts Dharma Drum Retreat Center • Pine Bush, NY, USA Led by Guo Gu (Jimmy Yu) and beliefs. As we practice this contact [email protected] way, our mental, emotional and October 21 – 29, 2017 www.dharmadrumretreat.org behavioral responses begin to The Third Buddhism and Race conference Archive Photo

36 SPRING 2017 37 DHARMA DRUM MOUNTAIN - NORTH AMERICA

Los Angeles [email protected] (626) 350‒4388 Tina Wang Chan Meditation Center Affiliates Chapter www.ddmbala.org

[email protected] California Sacramento (916) 681‒2416 Janice Tsai www.sacramento.ddmusa.org NORTH AMERICAN CENTERS San Francisco [email protected] (408) 900‒7125 Kyle Shih Chan Meditation Center (CMC) • Chang Hwa Fashi, Director Chapter www.ddmbasf.org Dharma Drum Mountain Buddhist Association (DDMBA) America (DDM USA Headquarters) Fairfield County (203) 912‒0734 Alice Peng [email protected] Dharma Drum Publications Branch Connecticut 90‒56 Corona Avenue www.chancenter.org Hartford [email protected] (718) 592‒6593 [email protected] (860) 805‒3588 Lingyun Wang Elmhurst, NY 11373 www.ddmba.org Branch www.ddmhartfordct.org Dharma Drum Retreat Center (DDRC) • Guo Yuan Fashi, Abbot Gainesville (352) 336‒5301 Lian Huey Chen [email protected] 184 Quannacut Road Miami (954) 432‒8683 May Lee [email protected] (845) 744‒8114 [email protected] www.dharmadrumretreat.org Pine Bush, NY 12566 Florida Orlando (321) 917-6923 Anchi Chang [email protected]

DDM Los Angeles Center • Guo Jiann Fashi, Director Tallahassee [email protected] (850) 274‒3996 Frances Berry Chapter www.tallahasseechan.com 4530 North Peck Road (626) 350‒4388 [email protected] www.ddmbala.org El Monte, CA 91732 Georgia Atlanta Branch (678) 809‒5392 Sophia Chen [email protected]

Chicago [email protected] DDM Massachusetts Buddhist Association Illinois (847) 255‒5483 Shiou Loh (aka DDM Dharmakaya Center) Chapter www.ddmbachicago.org 319 Lowell Street Massachusetts Boston Branch (978)-394-1391 Jinghua Zhou [email protected] (781) 863‒1936 www.massba.org Lexington, MA 02420 Michigan Lansing Branch (517) 332‒0003 Li-Hua Kong [email protected]

DDM San Francisco Bay Area Center • Chang Xing Fashi, Director Missouri St. Louis Branch (636) 825‒3889 Tai-Ling Chin [email protected] 255 H Street (510) 246‒8264 [email protected] www.ddmbasf.org Edison [email protected] Fremont, CA 94536 New Jersey (732) 249‒1898 Jia-Shu Kuo Chapter www.ddmba-nj.org

DDM Vancouver Center • Chang Wu Fashi, Director Nevada Las Vegas (702) 896‒4108 Mabel Lin [email protected] 8240 No.5 Road (604) 277‒1357 [email protected] www.ddmba.ca North Carolina Cary (919) 677‒9030 Ming-An Lee [email protected] Richmond, BC V6Y-2V4 Toronto [email protected] Ontario (416) 855‒0531 Evelyn Wang Chapter www.ddmbaontario.org

Dallas Branch (682) 552‒0519 Patty Chen [email protected] Texas TAIWAN – WORLD HEADQUARTERS Houston (832) 279‒6786 Yi-Peng Shao [email protected] Dharma Drum Mountain World Center for Buddhist Education Utah Salt Lake City (810) 947‒9019 Inge Fan [email protected] [email protected] No. 555, Fagu Rd. ( ) ‒ 02‒2498‒7171 Vermont Burlington 802 658 3413 Jui-chu Lee Jinshan Dist. [email protected] www.ddm.org.tw www.ddmbavt.org 02‒2498‒7174 New Taipei 20842 Seattle [email protected] Washington (425) 957‒4597 Gary Lin Chapter seattle.ddmusa.org

Washington DC DC Branch (240) 424‒5486 Jack Chang [email protected] Chan Meditation Center Affiliates

MEXICO

(800) 257‒0532 [email protected] Nayarit Chacala Dr. Laura del Valle (800) 505‒8005 www.mardejade.com

ASIA and OCEANIA

[email protected] Melbourne (03) 8822‒3187 Tess Hu www.ddmmelbourne.org.au Australia (61‒4) 1318‒5603 [email protected] Sydney Agnes Chow (61‒2) 9283‒3168 (Fax) www.ddm.org.au

(852) 2865‒3110 Kowloon (852) 2591‒4810 (Fax) Chang Zhan Fashi, [email protected] Hong Kong (852) 3955‒0077 Director www.ddmhk.org.hk Island (852) 3590‒3640 (Fax)

(60‒3) 7960‒0841 Chang Zao Fashi, [email protected] Malaysia Selangor (60‒3) 7960‒0842 (Fax) Director www.ddm.org.my

(65) 6735‒5900 [email protected] Singapore Singapore Gan SweeHwa Joe (65) 6224‒2655 (Fax) www.ddsingapore.org

(662) 713‒7815 Porntip [email protected] Thailand Bangkok (662) 713‒7816 Chupinijsak www.ddmth.com (662) 713‒7638 (Fax)

EUROPE

(352) 400‒080 Belgium Luxemburg Li-chuan Lin [email protected] (352) 290‒311 (Fax)

[email protected] Croatia Zagreb (385) 1‒481 00 74 Žarko Andričević www.dharmaloka.org www.chan.hr

(48) 22‒736‒2252 [email protected] Zalesie Paweł Poland (48) 60‒122‒4999 www.czan.org.pl Górne Rościszewski (48) 22‒736‒2251 (Fax) www.czan.eu

[email protected] Zurich (411) 382‒1676 Max Kälin www.chan.ch Switzerland [email protected] Bern (31) 352‒2243 Hildi Thalmann www.chan-bern.ch [email protected] Bury (44) 193‒484‒2017 Simon Child United www.westernchanfellowship.org Kingdom [email protected] London Orca Liew www.chanmeditationlondon.org