started with one question, but sud- “Idenly there were a hundred, each more perplexing than the last. They poured from my mouth in a torrent of doubt and despair: Would I be able to become a monk again? Which teacher should I go to? With Buddhist teachings as deep and vast as the ocean, where should I start? With innumer- able methods of practice, which method should I choose? “On and on I went, pouring out my heart, all my pent-up frustration and con- fusion. Finally Lingyuan sighed, lifted his hand, and struck the bed hard. “‘PUT IT DOWN!’ he shouted at me.”

From Footprints in the Snow: The Autobiography of a Chinese Monk by Chan Master Sheng Yen, Doubleday, 2008

Autumn 2008 Chan Magazine  Chan Magazine

Volume 23,28, Number 4 Autumn, 20032008

Chan Magazine is published quarterly by the Institute of Chung-Hwa Buddhist Buddhist Culture, Culture, Chan Chan Meditation 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 CoordinatorVirginia Tan Virginia Tan News editor PhotographyBelia Pena John Feng, Jerry Roach, Kaifen Hu Photography ContributingDavid Kabacinski editors (Chang Wen) Ernie Heau, Kevin Mathewson, Virginia Tan, Wei Tan, ContributingGuogu editors Ernie Heau, Chris Marano, Virginia Tan, Wei Tan Contributors ContributorsRikki Asher, Tina Kacandes, Jeffrey Kung, Rebecca Li, RikkiMike Morical,Asher, Berle Bruce Driscoll, Rickenbacker, Jeffrey Kung,Ayn Steele, Rebecca Tan Li, Yee Char - lotteWong Mansfield, (Chang Ji FaMike Shi), Morical, Chang BruceWen Fa Rickenbacker, Shi Wei Tan, Tan Yee Wong (Chang Ji) Administrator AdministratorChang Wu Fa Shi Guo Chen Shi

Chan Magazine Autumn 2008  From the Editor 4

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

Humanistic in America 4 Thoughts on relevance by Prof. Chun-fang Yu

“Summer Rain” 17 Poem by Frank Crazy Cloud

The Wu That We Seek 18 Retreat Report by Harry Miller

The Past 20 News from the Chan Meditation Center and DDMBA

The Future 30 Retreats, classes, and other upcoming events

Chan Center Affiliates 32

Cover photo by Kaifen Hu

Autumn 2008 Chan Magazine  From The Editor We are said to be living in the Dharma-ending into the celebration of humiliation and loss age. I suspect that it would be wrong to take called, prophetically, “reality” programming, individual examples of bad behavior as proof in which, unlike our forbears, who identified of this, just as it’s wrong to take every bad with winners, we delight in the weakness and weather event as proof of global warming, ultimate failure of other members of our spe- but the evidence does seem to be piling up. cies—“You’re fired!”? Evidently the thrill of victory is nowhere near as entertaining as the Why, for example, should the disappearance agony of defeat in the Dharma-ending age. of a repressive government cause people who for generations had been living together quite And why should the previously noble profes- happily, patronizing each other’s businesses, sion of journalism have turned into a non-stop marrying each other for crying out loud, to team shouting match between—or among, I suddenly decide that their ethnicity is the should say, given their numbers—ignorant critical thing in their lives, and that the best opponents endlessly repeating poorly re- way to express the importance of that distinc- hearsed arguments about increasingly trivial tion is to do violence to all those of other eth- matters? Now, to be fair, there is an answer to nicities. I’ve read quite a few analyses of this this question: It seems that gathering actual now ubiquitous phenomenon—it’s the legacy news from the four corners of the globe is ex- of Hitler and who did what to whose grand- pensive, labor-intensive, and carries the con- father; it’s the legacy of Stalin and forced re- stant risk of being wrong, whereas gathering patriation; it’s the legacy of Ottoman atroci- opinions from a bunch of people who’ve been ties, of the Crusades, of the Great Schism of sitting around your studio drinking coffee all 1054...I’m not buyin’ it. No amount of sociol- day is relatively cheap and relatively foolproof ogy or history can explain to my satisfaction (in the sense that nobody ever accuses a pas- the act of cutting my neighbor’s throat and try of being flakey). So what we’d have to do, raping his daughters, an intimacy that has as a people, is demand to be informed, rather occurred repeatedly in the last two decades, than have our attachments sublimated, and and not among people who were starving or be willing to pay for the information. Maybe otherwise distressed out of their good sense, that’s too much to ask in the Dharma-ending but among people whose lives would other- age. wise have been at least okay. It’s evidently the Dharma-ending age. And maybe I am just indulging my election- year cynicism, and maybe it’s inappropriate Why should the humble game show, which for the pages of Chan Magazine. If so, I apolo- once took advantage of our perfectly under- gize. But I ask myself, every three months, standable if not exactly selfless desire to ex- before I send another issue to the printer, if perience great good fortune—“Let’s take a what I’m sending has any power at all to post- look at what you’ve won!”—have morphed pone the disappearance of the Dharma in this

Chan Magazine Autumn 2008  Dharma-ending age, and the question always And so it is that I take this opportunity to refers me back to Master Sheng Yen’s teach- point my entirely subjective finger at the pro- ings on the Four Proper Exertions: To prevent liferation of that which seems to be hastening evil from arising; to cease evil that has al- the end of the Dharma in this Dharma-end- ready arisen; to give rise to the wholesome; to ing age, and at the disturbing pace at which maintain wholesome states that have already it seems to be crowding out that which was arisen. This requires that we be able to distin- wholesome, or at least harmless, and suggest guish between the evil and the wholesome, that we disinvest in the former and do what which in the Chan school means distinguish- we can to resuscitate the latter, and to invite ing between that which causes suffering and any of you who’d like to point out any of the that which ameliorates it, and it requires that innumerable bits of metastasizing evil or en- once we’ve made the distinction we pro-ac- dangered good that I have neglected to send tively support and participate in that which your observations to chanmagazine@gmail. is wholesome and withdraw our support from com. and participation in that which is evil.

Photo by Kaifen Hu

Autumn 2008 Chan Magazine  The Noble Eightfold Path Part One 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 first of four in which Master Sheng Yen discusses the Eightfold Path as a liberation pro- cess. The articles are part of Master Sheng Yen’s forthcoming book on the 37 Aids to Enlight- enment. The lectures were orally translated by Dr. Rebecca Li, transcribed by Sheila Sussman, and edited by Ernest Heau.

Overview stand suffering? Actually, the “duk- kha” is conventionally translated as “suffer- After the Buddha became enlightened the first ing” but the term is nuanced and also con- sermon he preached to his disciples was about notes ideas of “unease,” “disquietude,” and the . The First Noble Truth, “dissatisfaction.” With that in mind, we can the Buddha said, is that suffering is a fact say that Buddhism recognizes three kinds of of sentient existence; the Second Noble Truth suffering. These are not three categories of is that the origin of suffering is people hav- suffering separate from each other, but rath- ing wrong views — that is to say, are afflicted er, they are three aspects of the experience of by desire, aversion, and ignorance; the Third suffering as a whole. Noble Truth is that it is possible to bring an end to suffering; and the Fourth Noble Truth The first kind is the suffering of suffering, is that to cease suffering one should practice the second is the suffering of change, and the the Noble Eightfold Path. To follow the Noble third is called pervasive suffering. The suffer- Eightfold Path therefore means practicing to ing of suffering consists of everything that we liberate oneself from suffering. In the order experience as part of being born, getting old, given by the Buddha, the Noble Eightfold getting sick, and dying. In this sense to suffer Path consists of Right View, Right Intention, is to experience samsara, the cycle of birth and Right Speech, Right Action, Right Livelihood, death. This does not mean that in any given Right Effort, Right , and Right life there is no joy and happiness. Sentient Concentration. beings can know ordinary happiness and joy by satisfying the five senses. On another level If the way out of suffering is to practice the they can also experience the meditative bliss Eightfold Noble Path, how should we under- of . One who cultivates the Noble

Chan Magazine Autumn 2008  Autumn 2008 Chan Magazine  Eightfold Path can enjoy these kinds of hap- as well as dissatisfaction. Once in a piness and still not attain liberation. Why? lay disciple brought me some loquats. I ate Because the happiness and joy derived from some of the fruit and told him it was deli- the senses and from samadhi are transitory. cious. The next time he brought ten pounds Because they cannot be maintained forever of the fruit saying, “Shifu, you seem to enjoy the ultimate result is still suffering. Suffer- this fruit so much. Next time I will bring you ing which results from the inherent imper- more.” If I tried to eat it all, would this be joy manence of things is called the suffering of or suffering? change. Underlying both the suffering of suf- fering and the suffering of change is perva- The Buddha did not deny that there is hap- sive suffering; it is a fundamental feature of piness in the world. However, the happiness sentient existence, so long as liberation has and joy from sensual pleasure is brief and not been attained. transitory. The bliss of samadhi during medi- tation can last for a while but however deep When someone praises you and you feel the samadhi, one inevitably comes out of it; happy, is that true and lasting? On the other the samadhi will fade and the joy with it. Of- hand, if someone scolds you, is that also true ten, one is left with craving for more. This and lasting? A treat of ice-cream can be deli- is an example of pervasive suffering — the cious but if you ate one scoop after another, subtle vexation that underlies the most bliss- at some point would your joy turn to repul- ful of feelings. sion? So the same experience may lead to joy

Photo by Kaifen Hu

Chan Magazine Autumn 2008  The To experience true happiness we need to cul- In India at the Buddha’s time, there was a be- tivate the Noble Eightfold Path and attain lib- lief that the purpose of life was to enjoy as eration from vexations. The best kind of hap- much sensual pleasure as possible. Sensual piness comes when one is free from ever-con- pleasures are of course enjoyed through the flicting thoughts and emotions. At that time sense faculties — the eyes, ears, nose, pal- whatever happens in the environment, favor- ate, and touch. This ability to experience able or not, one’s body and mind will not be pleasure through the senses gives rise to the affected. One sees clearly that things are just five desires. In this hedonistic view, failing the way they are. One no longer has a self- to fulfill the five desires results in unhappi- ish need to benefit oneself. Both the burden of ness. In reality, however much we may crave mind and the burden of body have been lifted. and pursue pleasure, we can never completely When the mind is without burdens, it is very satisfy the five desires. Therefore, the result clear and responds to events appropriately of constantly pursuing pleasure is vexation, and without vexation. When you are free of not happiness and joy. Furthermore, this be- the burden of the body then that is lasting havior ultimately causes conflict with others, samadhi. This is the joy of liberation. producing more vexation. The describe this kind of conduct as that of ordinary be- When the Buddha’s father died, Shakyamuni ings not sages or saints. returned home to take care of the funeral. He also helped carry his father’s body to the rit- Also prevalent in India at the time was the op- ual ceremony. Do you think that at that time posite view that to become pure one needs to Shakyamuni Buddha’s mind was filled with experience extreme pain and suffering — the grief and suffering? If he had no grief in his more pain, the purer one becomes. Some as- heart, why did he go back to help with the cetics had themselves buried in the earth up funeral? to their necks; others would immerse them- selves under water for long periods of time, or Student: Shakyamuni had sorrow but without hang upside down from a tree. Even today, in suffering. Mainland China I saw one person who wore a very heavy coat in the summer but very little Sheng Yen: Shakyamuni was a completely in the winter in order to inflict suffering on liberated being and therefore a buddha. But his body. In Taiwan, I saw another person when his father died Shakyamuni still needed staring directly into the sun for hours. I asked to fulfill his responsibility as a son. Though him, “Why are you doing this?” He said that Shakyamuni’s father had heard the Dharma by staring at the sun he was burning off his from his own son he was not yet liberated. bad karma. If people like these think they But Shakyamuni knew that his father would can gain liberation through asceticism, then eventually become liberated. For these rea- a furry dog running around on hot summer sons there was no need for him to feel grief. days can get liberated too.

Autumn 2008 Chan Magazine  Shakyamuni Buddha said that if following although everything exists, self-centered at- the path means suffering, the fruit will inevi- tachment does not. tably be more suffering. Inflicting suffering and pain on oneself will not result in libera- Some Buddhists see practicing the Noble tion. Furthermore, the pains ascetics inflict Eightfold Path as belonging only to the early on themselves are not necessarily connected Buddhism of the Nikaya scriptures. However, to the vexations they are trying to elimi- the later scriptures do indeed ad- nate, and inflicting pain on one’s body does vocate the Noble Eightfold Path. For example, not necessarily ease mental suffering. The the Amitabha , the Vimilakirtinirdesha Buddha therefore taught that practicing the Sutra, the Lankavatara Sutra, as well as the Eightfold Noble Path Prajnaparamita Shas- is the Middle Way be- “THE LOTUS SUTRA SAYS THAT tra all advocate the tween the opposing ONE WHO HAS JUST ENTERED Noble Eightfold Path extremes of hedonism as a foundation of the and asceticism. One IS LIKE AN INTOXI- path. That needs the basic neces- is to say, the Noble sities of life in order CATED PERSON WHO IS NOT Eightfold Path is cor- to practice, but on the AWARE THAT THERE ARE SEN- rect Buddhadharma other hand one should from the Mahayana not merely pursue TIENT BEINGS WHO ARE STILL point of view. pleasure for its own sake either. So, if one SUFFERING. HOWEVER, THESE In early Nikaya Bud- is guided by the Noble LIBERATED BEINGS EVENTUAL- dhism the focus was Eightfold Path one on liberating oneself will naturally practice LY GIVE RISE TO BODHI-MIND from the suffering and the Middle Way. In entering nirvana, after other words as long AND ENGAGE IN THE WORK OF which one need not as the mind does not DELIVERING SENTIENT BEINGS return to the realm of attach to this position sentient beings. Nev- or that, there is no dis- BY TREADING THE BODHISAT- ertheless, it would be criminating self. But a mistake to think that when one says, “I am TVA PATH.” the liberation path and neither on the right the bodhisattva path nor on the left, I am in the middle,” there is are separate. In fact, a proper understand- still discrimination and therefore a self. ing would be that they are two necessary stages of practice. A practitioner of the libera- The ultimate goal of the Path is to realize no- tion path may become an and remain self, which is the second meaning of the Mid- in nirvana for a period of time, but realizing dle Way. Whatever one experiences, thinks, that there are sentient beings that need help, says, or does, as long as a self is involved, these liberated beings will transform to the one has not attained liberation. What then Mahayana path and engage in work to ben- does realizing no-self mean? It means that efit sentient beings. Indeed, the Saddharma-

Chan Magazine Autumn 2008 10 pundarika (Lotus) Sutra says that one who proach would be to help sentient beings give has just entered nirvana is like an intoxicated rise to fewer vexations. In that way one can person who is not aware that there are sen- be joyful and happy, and as a result one’s tient beings who are still suffering. Howev- family will not be a source of irritation. I told er these liberated beings eventually become this gentleman that this is actually a very ef- aware that they should help sentient beings. fective approach. At that time, they will give rise to bodhi-mind and engage in the work of delivering sentient Another person often came to Chan retreats beings by treading the bodhisattva path. and was always very diligent in his practice. However, because of his intense focus on Once I met a man who told me, “Shifu, prac- practice he neglected his wife and children. ticing the Mahayana path is too much work. He even neglected his own career. As a result It involves helping and taking care of other his family complained to me: “Shifu, our fa- people. I’m very selfish and I really don’t have ther has been studying the Dharma with you that much time. So, could you teach me the but as a result we no longer feel secure. We liberation path so that I can free myself from feel hopeless. Is this the kind of result you’re suffering and vexations?” supposed to bring about in your teaching?”

I asked him, “Do you have a wife and chil- So I asked this man, “Have you been studying dren?” Mahayana Buddhism?”

He said, “Yes, I do, but that is precisely my He said, “Of course, Shifu, you teach Mahay- point. My family is very annoying and irri- ana Buddhism and that is what I practice. In tating, and that’s why I want to gain libera- fact, I practice very hard because I want to tion.” become liberated so I can deliver sentient be- ings.” I asked him, “If you became liberated would you still keep your family?” I told him that, on the contrary, the bodhisat- tva path teaches that one needs to vow to first “Of course I would, but after I attain libera- deliver others before delivering oneself. That tion they won’t irritate me any more.” is the correct way to arouse the bodhisattva mind and practice the Mahayana path. That is quite idealistic thinking. I told him, “It’s not that simple and you’re not going to The Noble Eightfold Path is the essence of get away with it easily. Even if you attain lib- the Four Noble Truths in that it contains the eration and your family members have not, methods through which sentient beings can they will keep annoying and attaching to you. be liberated from ignorance and suffering. In You are still going to have vexations.” daily life people suffer from conflicts in their ideas, attitudes, and their emotions. These Just striving for liberation for oneself without kinds of suffering may seem similar but they being able to let go of everything in one’s life are different. While conceptual conflicts can is not truly attaining liberation. A better ap- be resolved and clarified through logic and

Autumn 2008 Chan Magazine 11 theory, psychological afflictions are not easily not a member of the Chan Center, so why do I resolved through reasoning. In today’s world have to call you when I’m gone? We have to there are many ideologies: some people praise go now. Goodbye.” This is an example of vexa- the benefits of democracy; others argue for tion in social relationships. We cling to people totalitarianism. There are also many faiths, and things; we can”t detach from them. I did each believing itself to be the best, and reli- not have vexations before they showed up; af- gious conflicts erupt into holy wars. All these ter they showed up I had vexations. types of conflicts are based on people having different worldviews. Summary

Psychological problems, on the other hand, The Noble Eightfold Path helps us resolve af- occur at a more personal level. People want flictions in the realm of concepts as well as to feel secure and gain as much benefit and emotions. The first two paths — Right View happiness as possible. However, opportuni- and Right Intention — help us deal with our ties are not that many. People are seldom con- erroneous views and are perhaps the most tent: they fear losing what they have, crave important because they are the foundation for more, and regret what they have lost. As for all the other paths. Right View is accom- a result, they never feel truly secure. These plished when one accepts the Four Noble afflictions affect our sense of self, our health, Truths as the means for departing from suf- and our relationships; we feel dissatisfied, fering. When we view the world through the unfulfilled, and unstable. These are all vexa- perspective of the Four Noble Truths, we are tions. able to actualize them in thought, action, and speech. Applying the teachings of the Four A while ago we had guests from Taiwan, a Noble Truths, we can then depart from suffer- mother and daughter. They planned to stay at ing and achieve happiness and joy. the Center for a week, but after just two days, they disappeared without saying anything. Guided by Right View, we can investigate and We became so concerned that we called their truly understand what is around us. This will family in Taiwan. The family informed us allow us to develop Right Intention and thus that the women were not there either. What be able to manifest purity in our speech and is more, they criticized us for not taking good actions. Purity means not causing vexation to care of our guests. Four days later the women oneself or others through words or actions. they showed up again. When our conduct is pure, this encompass- es the next three paths: Right Speech, Right I asked them, “Where have you been?” Action, and Right Livelihood. Then, through Right Effort we diligently practice meditation They said, “We wanted to have some fun so to achieve Right Mindfulness. With mindful- we went to Las Vegas. It was so nice there ness as foundation we cultivate Right Con- that we decided to stay for a while.” centration, or samadhi. When we cultivate samadhi deeply we can give rise to the wis- I asked her why they did not tell us they were dom that leads to liberation in nirvana. leaving, or call us. She responded, “Well, I’m

Chan Magazine Autumn 2008 12 Thus, following the Noble Eightfold Path we death cycle. In Nirvana vexations no longer can transform ourselves from suffering sen- arise, and not arising, they also do not perish. tient beings into liberated saints with deep In the Noble Eightfold Path we practice the wisdom. The path is called noble because it path of liberation while also aspiring to the facilitates our transformation towards saint- bodhisattva path. hood and nirvana. Nirvana is the extinction of vexations, the cessation of the birth-and- (To be continued)

Photo by Kaifen Hu

Autumn 2008 Chan Magazine 13 Master Sheng Yen’s in America by

Professor Chun-fang Yu

The following is the text of an address given by Prof. Chun-fang Yu, Sheng Yen Professor of Chinese at Columbia University, on the occasion of the celebration of the 30th anniversary of the Chan Meditation Center on May 18 of this year.

We are gathered here today to celebrate Buddhism is a distinctive feature of the Chi- the 30th anniversary of the founding of the nese Buddhism practiced in Taiwan, what is Chan Center. Those its relevance in America? of us who studied with Master Sheng Yen in the 1970’s regarded him as primarily a Chan The term Humanistic Buddhism, or Bud- master and the Chan Center as a place where dhism for the Human World, was first used we practiced sitting, listened to Master Sheng by Master Taixu (1889-1947), who promoted Yen’s Dharma talks and had a delicious veg- monastic education and reform. Traditionally etarian meal each Sunday. This was also the Buddhist clergy served as religious profes- place where Master Sheng Yen personally di- sionals who performed rituals for the dead. rected intensive Chan retreats four times each Many people came into contact with Buddhist year. The Chan Center has evolved over the monks only when they had funeral or mortu- years, just as its parent organization, Dhar- ary services performed for their dead ones in ma Drum Mountain, has since its founding in the temples. Therefore, for people who did not Taiwan in 1990. Master Sheng Yen is known understand Buddhism, they came to identify in Taiwan not only as a Chan master and Buddhism with death and the denial of any Buddhist educator, but also as a most suc- connection with the concerns of the world. cessful advocate of Humanistic Buddhism. Buddhists were regarded as passive and un- What is the relationship between Chan medi- able to make any contribution to society. This tation, Buddhist education and Humanistic was of course a caricature. Humanistic Bud- Buddhism? In other words, since Humanistic dhism stresses the positive world-affirming

Chan Magazine Autumn 2008 14 Photo by Carol Fong to establish a pure land on earth.” These two phrases clearly explain why he believes that Buddhism is for humanity. Compared with Chinese culture, American culture has always prized individualism. When Buddhist teach- ers arrived in America after the Second World War, Americans were attracted to Buddhism, be it Japanese , Chinese Chan, or Tibetan Tantric Buddhism, because they found that it offered them a personal and experiential en- gagement with religion that was often lack- ing in the institutional religions in which they were brought up. The American encoun- ter with Buddhism has always privileged the practitioner’s individual experience over Bud- dhism’s doctrines, rituals or devotional prac- spirit of Mahayana Buddhism, symbolized by tices. The danger of this is twofold: first of all, the great compassion of buddhas and bodhi- this is a skewed picture of what Buddhism is, sattvas. and secondly, by privatizing Buddhism, one deprives oneself of benefitting from the rich There are some similarities between Human- tradition in its full glory. Buddhism is not istic Buddhism and what is called “engaged” just a religion but also a culture. Meditation Buddhism. For instance, both emphasize a is very important in Buddhism, but Buddhism Buddhist’s personal responsibility to social is not exhausted by meditation. In Buddhism, justice, human rights, protection of the en- we speak of the in morality, vironment and service to the poor and dis- meditation and wisdom. The three cannot be advantaged. However, the Humanistic Bud- separated from each other. Morality provides dhism taught by Master Sheng Yen has a very the foundation for meditation which results profound spiritual dimension. It envisions a in wisdom. The wisdom thus achieved in turn total transformation of the society and the deepens the meditator’s compassion which is world based on a total transformation of the true morality, as it issues forth from free will individual. In this regard, the outward en- and thus is not compulsory. gagement with the society is based firmly on personal cultivation. To put it in a different Master Sheng Yen is a tireless educator and a way, when someone is truly spiritual, s/he consummate teacher. This is something that manifests the great compassion by serving those of us who were fortunately enough to humanity and improving the natural and so- study with him quickly noticed. In his auto- cial environment. biography and many writings, he describes his great tribulations in gaining education The mission of Dharma Drum Mountain is, himself. Since the reason for the decline of as Master Sheng Yen has pointed out, to “el- Buddhism in late imperial times was the lack evate the moral character of the people and of education of the monks, the key to reviv-

Autumn 2008 Chan Magazine 15 ing Buddhism was through education of the has become a huge complex consisting of a clergy. Education is also the most effective research institute for Buddhist Studies grant- way to implement Humanistic Buddhism. In ing higher degrees, the only government- the Buddhist tradition, only monks had the accredited Buddhist institute in Taiwan, a right to teach Buddhism and to guide medita- college for monks, a monastery, a first-rate tion. But Master Sheng Yen says that it is the library and a conference center. In the near duty of all Buddhists, both monastic and lay, future there will also be a university. In the to teach Buddhism. After a person has under- meantime, Dharma Drum Mountain is a gone training in lecturing, meditation, and global organization having chapters in many other activities, s/he is qualified to carry out countries. When Master Sheng Yen came to the work of spreading the Buddha Dharma New York in 1976, he did not want to follow through leading meditation, lecturing on the the usual pattern of providing spiritual guid- sutras, or teaching. He places equal empha- ance only to the Chinese immigrant commu- sis on the role of the laity as on that of the nity. Instead, he made a conscious decision to clergy. Indeed, those who have participated in reach out to the American people by teaching the teacher training program with Jimmy Yu Chinese Chan meditation. Many people, cer- are all lay people. He is outstanding in an- tainly including myself, became who we are other aspect: in his many writings and talks, today because of him. We learned not only he gives detailed instructions on how to man- from what he taught but also from his being age marital relationships, how to deal with the person he is. The flame we received from juvenile delinquency, drug use, children of him must pass on. The best way for us to re- divorced parents, caring for the old and sick pay his kindness is to respond to his call for and so on. No human problem is too trivial service. Although America is not the same as or insignificant for his concern. In Taiwan, Taiwan, the problems facing us in this 21st under Master Sheng Yen’s leadership, the century in the two places are not that differ- Dharma Drum Mountain members have orga- ent. Environmental degradation, familial and nized into voluntary groups to go and chant social disharmony, economic crisis all cre- the Buddha’s name by the side of the dying. ate a sense of insecurity and cause anxiety Dharma Drum pioneered collective Buddhist and suffering. We know that it is through wedding ceremonies, collective Buddhist helping others that we can help ourselves, for birthday parties for senior citizens, and col- everyone is causally interconnected. But how lective services. They con- should we do it? Perhaps Humanistic Bud- duct training classes for school teachers, run dhism has relevance today, here, in America. Buddhist summer camps for middle school, On this 30th anniversary of the establishment high school, and college students, and hold of the Chan Center, it is indeed a good time to days of cleaning the environment. These are look back to where we have been and think just some examples of how Humanistic Bud- about where we should go from here. I think dhism has served as the driving force in com- it is for this reason that we are all gathered munity building. here to spend the day talking with each other. I thank the Dharma masters of the Dharma Dharma Drum Mountain is a success story in Drum Mountain Chan Center for giving me Taiwan. In a short time of eighteen years, it the chance to share my thoughts with you.

Chan Magazine Autumn 2008 16 summer rain

rain on the party only brightens the spirits of the mad English rain on policemen who question, question, question and don’t spot the dope

rain on motorway; windscreen awash so all things blur into the flow

— frank crazy cloud

Photo by Jerry Roach

Autumn 2008 Chan Magazine 17 The Wu That We Seek Retreat Report by Harry Miller

In July of this year members of the Chan Meditation Center’s Dharma teachers training pro- gram, under the direction of Jimmy Yu (Guogu), went to Taiwan to visit Dharma Drum Moun- tain and attend a retreat led by senior Dharma teacher Guoru Fashi. The following is a report of that retreat by Harry Miller, a longtime student of Master Sheng Yen and regular contributor to Chan Magazine.

Steve, tioning method that asks, “What is wu?” I’ve been practicing this method for a number of You’ve been a practitioner in the Japanese tra- years, but I have never been so clear about it dition for many years and you’re looking for as I am now. a new teacher. That’s why this letter is ad- dressed to you. Tonight is the last night of I know that you have already passed through a five-day huatou retreat and all of the re- “What is mu?” in your practice. In the treatants are sitting in the Dining Hall.Our Chinese tradition we don’t frame it in terms assignment: write this letter. of “passing through,” although I know that manner of describing the experience is sim- Since I’ve just been on a quintessential Chan ply a convenient phrase that does not begin retreat here in Taiwan, I wanted to give you to elucidate what transpires between master some idea of this very specific but wonderful- and student. ly universal teaching. The retreat was led by a great master, Guoru Fashi. He’s short and We don’t become one with wu as in your tra- sweet and wise in the Dharma and beyond. dition. Rather we question it—very sincerely, He is also very practical and direct. as we were admonished by Master Guoru. We seek to know what “wu” is with everything I wish the retreat went longer—I’m just get- we’ve got, but we have no idea what it is or ting warmed up. Even in this short time a isn’t—a concept, a location, a can of soda, all whole and complete teaching was presented or none of the above, nothing, anything, ev- and presented with great power and insight. erything. It is not subject to intellectual scru- tiny, we quickly find. The retreat is self-contained in the Chan Hall building, including meditation hall, residence, It is a method that takes a lot of faith. And and dining hall. No need—and no permis- this faith will lead to what is called the doubt sion, for that matter—to go out. I’m a little sensation, which is not doubt at all, but a tired and there is a flood of stories, teachings radical transformation of everything that is and experiences to relate. I’ll begin with the experienced. method itself—the huatou—the deep ques-

Chan Magazine Autumn 2008 18 At first glance it seems ridiculous to ques- But asking the huatou dwarfs all these other tion what amounts to a nonsense word. We questions. We are directly confronting what already know that in Chinese, it means “no, drives samsara and makes suffering seem to not, nothing.” But the wu we seek is neither persist. word nor concept, although it’s not necessar- ily not a word or concept. So, at the very least, the huatou is a distil- liation of everything that swirls within our Back to the ridiculous: imagine if you went minds. I see that the wu that we seek, the up to someone in a bar and told them you true wu, which is really nameless and un- spent days sitting on your ass deeply con- nameable, is attainable, or like buddhana- cerned about the meaning of something that ture, is attained and simply, or not so simply, sounds like the first part of a Chinese noodle something that must be recognized. Bearing dish—they’d think you were crazy. in mind that there is neither true nor false, then, there really is a wu to be what-ed. The But now after practicing this huatou for some goal is in sight. time, I see wu as a place marker, a gateway to all questions, and because it is a gateless The huatou no longer seems like an artifice gateway, it cannot be opened or closed, and imposed from without, some meaningless, yet it is always open and opening, closed and abstract philosophical concept or . It closing, and, of course, nothing of the kind. is something that is part of our life, has al- ways been part of it, fron the undying to the It is a direct confrontation with the questions unborn, a key to unlock the prison of self. It is that Master Guoru so directly and succinctly something of which we are slowly becoming articulated: Why were we born? Why do we aware. It is a mystery we can solve, a knot we die? What are we doing here? We have Bud- can untie. dhanature—why don’t we recognize it? Why don’t we live it? How will this puny little Your friend, meditation method help to save all sentient beings? Harry

How do these questions compare with the central concerns of the hypothetical guy in the bar? He wants to know who’s winning the game he’s watching. He may hope that he’s sober enough to drive home. He asks, “Should I get a new iPhone? That would mean chang- ing my phone service. What a drag!” He asks, “Why does my wife yell at me so much? How can I avoid getting fired from my job?”

Have I transcended such worldly concerns? Hardly. I’m even more aware of them now. Photo by Jerry Roach

Autumn 2008 Chan Magazine 19 The Past News from the Chan Meditation Center and the DDMBA Worldwide

Chan Meditation Center Welcomes New Leadership and Staff

By Tina Kacandes

Four nuns from Taiwan will take over admin- istration of the Chan Meditation Center in Queens.

We welcome Guo Chan Fashi, the abbess; Guo Chuan Fashi, the director, as well as two new staff members, Chang Yu Fashi and Chang Min Fashi. The executive committee at Dhar- ma Drum Mountain in Taiwan selected these highly qualified monastics to assume respon- sibility for the development and operation of the Chan Meditation Center in cooperation with the local lay leadership. New Chan Meditation Center Abbess Guo Chan Fashi

The new abbess, Guo Chan Fashi, has served capacity she routinely worked sixteen-hour the community for 16 years. She has days at warp speed to fit everything in. What been in New York City for twelve months she learned from Shifu and her practice of the working on international development and Dharma was how to get it all done and radi- refining her English language skills. Going ate calmness and tranquility. She says, “Put forward, she will continue to promote world all your practice into your daily life. You can peace through her efforts at the global level, handle many tasks, foremost of which must while overseeing all aspects of the Chan Med- always be the state of your own mind. Strive itation Center locally. to move ahead smoothly as if sailing a large ship. This enables those who interact with That may seem like a tall order, but Guo you to be more effective and at ease too.” Chan Fashi said she is looking forward to her new challenges. The new abbess had worked Guo Chuan Fashi, a monastic for thirteen as Shifu’s secretary for 6 years, and in that years, will be the Chan Meditation Center’s

Chan Magazine Autumn 2008 20 new director. At CMC she will support the ab- director. Chang Yu Fashi has been with the bess, supervising daily operations, leading sangha community for 5 years and is origi- meditation sessions, giving Dharma talks, nally from Malaysia. She was responsible for and applying herself wherever she is needed. the Youth Group activities in Taiwan. Chang Min Fashi was born in Canada and English is her first language. She has been a sangha member for almost two years now. Chang Min Fashi said she was inspired to follow the mo- nastic life by a childhood story about leading a joyful life, and she hopes to spread that joy to others.

All of the nuns request the opportunity to of- fer themselves fully to the congregation. They hope to be approached without hesitation and are eager to hear what everybody has to say.

New Chan Center Director Guo Chuan Fashi

She looks forward to sharing what she has learned on her path with the congregation here.

Chang Yu Fashi and Chang Min Fashi will work under the direction of both the abbess and the

Resident nun Chang Min Fashi

We also wish to say a fond farewell to outgo- ing Abbess Guo Ming Fashi and outgoing resi- dents Guo Chian Fashi and Guo Xing Fashi, and to thank them for their years of service to all of us at the Chan Center.

Resident nun Chang Yu Fashi

Autumn 2008 Chan Magazine 21 CMC’s Thirtieth Anniversary tant Buddhist center in the U.S. A number of long-term members concluded the day’s event By Virginia Tan by sharing their experiences of how Shifu’s teachings had impacted their lives. The Chan Meditation Center turned 30 this year, and the milestone was celebrated in a The second day was devoted to the Eng- weekend of events on May 27-28 at the Chan lish-speaking practitioners. After the video Center. presentation, Columbia University Profes- sor Chun-Fang Yu, the guest speaker, talked The first day’s celebration was for the Chi- about the relevance of in nese-speaking members, and was attended America and Shifu’s role. (The text of Profes- by approximately 200. The morning began sor Yu’s address is included in this issue of with taking in the Three Jewels, fol- Chan Magazine.) Two of Shifu’s long-time lowed by the annual Chan Meditation Center followers talked about their unique karmic af- membership meeting. Participants, past and finity for Shifu, and expressed their gratitude present, new and old, watched Chan Master for his teachings: Sheng Yen’s video relating CMC’s 30-year his- tory. Shifu regretted his absence due to his ill- Rikki Asher: “I met Master Sheng Yen (Shifu) ness, but used the occasion to pass the helm in 1976. Buddhism helped me with my art, to the next generation, confident that his and to cope with family issues and become sangha and followers will face the challeng- a more conscious citizen in the world. I was es ahead. He expressed his appreciation for a diligent practitioner in the beginning, and the progress that the CMC has made over the then slacked off a few years later, although years with the support of his many disciples, I never forgot how the practice had impacted and the hope that CMC will become an impor- my life. By this time the meditation center

Chan Magazine Autumn 2008 22 had moved to Queens, I met my husband, because of how much the practice has helped who lived close to the center, and as a result, us change. But it is not just the pictures. As I picked up my practice again. This was very we meet here on the main floor of the Chan hard to do. Center, we have our own memories of retreats and lectures and special events. We have been “The word ‘mindfulness’ was not popular taught the benefit of group practice, and to- back then, but Shifu taught us just that. He day it is just that: we come together by our taught us the stages of meditation practice, common care and concern for this place and going from a stressed state, to a focused, community. One memory I hold is Shifu sit- concentrated mind, to a unified mind, to no- ting right about here where Rikki and I are mind. He gave us a map for right method, and standing. During a retreat lecture, he told us the opportunity to let go of our strong attach- to be like little Shifus. I believe he meant for ments. He was and is a living example that us to share our vows and the vision to spread through patience, we could develop tolerance; the Dharma. May we take that image as sou- through diligence, we fulfilled responsibili- venir of the day.” ties. He taught us that by taking up precepts, our attachment to self would lessen, and our The highlight of the day was the World Café lives would be more joyful. After 30 years, I in which participants in small groups were am beginning to see how this works mostly asked to talk about how they had become part off the cushion. Practice is opening to each of CMC, expressing themselves either verbally moment with calm awareness. It is sometimes or pictorially. An Open Space discussion ses- easier than I think.” sion followed; various suggestions and ideas Nancy Bonardi: “All of us have been look- were made for the betterment of the organiza- ing at the wonderful photos on the wall, and tion as a whole. The Abbot President closed friend has said to friend, ‘Is that really you?’ the last day’s celebration by thanking all for Some of us are much younger and nearly un- their enthusiastic response and encouraging recognizable. It is fitting that we can’t recog- all to be of one-mind and one-heart to achieve nize our former selves because of time and common goals.

Autumn 2008 Chan Magazine 23 DDM Sends Relief to May 6th – As news filters through of the scale Twin Disasters of the disaster, DDM promptly convenes a meeting to discuss the situation, and decides Last May 3rd Cyclone Nargis slammed into the to dispatch a relief team to the area. coast of Myanmar, devastating the Irrawaddy th delta region, killing tens of thousands and May 10 – Almost immediately, a 5-member leaving many more homeless in the rain with- team is ready and waiting to go, but difficul- out medicine, food or drinking water. While ties securing entry visas to Myanmar delay th international attention focused on the resis- their departure until May 10 . Because the tance of Myanmar’s military government to junta does not welcome foreign aid groups, accepting foreign aid, a Dharma Drum Moun- DDM can only gain access through the assis- tain relief team made its way into the country tance of the brother of a DDM member living and began to wrestle with the tragedy. in Myanmar.

Scarcely had they set up operations when a Prior to leaving, the DDM team meets to dis- dreadful earthquake in western China brought cuss their duties, and receives a flag from much of Sichuan province to its knees on May Guoguang Fashi who passes on to them the 13th, killing thousands, leaving many thou- blessings and instructions of Master Sheng sands more without shelter, food or medical Yen and Abbot Guodong. Accompanying them care, and scores of survivors buried in the are relief supplies totaling 172 boxes (over wreckage of fallen buildings. two tons) packed by volunteers from the Be- itou District. With remarkable logistical deftness, DDM th then tackled the challenge of operating two May 11 – Bearing 1.5 million dollars worth complex emergency relief efforts at once in of supplies, the team touches down in Yangon disparate areas with different challenges. around 11:30 in the morning. With the assis- tance of local Taiwanese businessmen, all re- Here follow slightly abbreviated reports from lief supplies are cleared through customs. the field of ongoing activities. Once through customs, they begin to tackle MYANMAR JOURNAL logistics. Local Taiwanese friends recommend they keep a low profile, in light of the govern- May 3rd – Myanmar is hit by tropical cyclone ment ban on group activities. They resolve, Nargis, sustaining the most severe damage in accordingly, to donate medical supplies to the the Irrawaddy Delta region. The impact is cat- local hospital to care for poor families. As for astrophic, with 95% of buildings destroyed, distribution of basic necessities, they decide tens of thousands of lives lost and hundreds to use the lawful distribution points to give of thousands more displaced. Myanmar’s out supplies. military junta restricts access to information, th and is extremely reluctant to admit interna- May 12 – The team gathers its remaining tional aid. supplies from storage and heads to a nearby area to assess the needs of the local popula-

Chan Magazine Autumn 2008 24 tion. Their first stop is at Weisha Monastery lot personally distributed to 125 household where they find buildings significantly dam- victims, and the third given to a local orga- aged, yet providing shelter to 34 monastics nization for distribution to 250 household and 63 storm victims. They then proceed to victims. inspect conditions along the banks of the river, where they encounter about 100 people That evening the team discusses visiting the in an area inaccessible to transportation be- second hardest hit zone over the next two cause huge trees have fallen. Gradually they days, since the Irrawaddy Delta itself, which discover that most storm survivors are tend- has sustained the worst damage, is still out of ing to gather inside monasteries, in groups bounds to foreigners by order of the military. of at least 100 people. Their needs vary, but At this point, team members are exhausted; the common denominators are food, clothing they have been working practically non-stop. and water. Yet remembering the plight of the victims, they renew their efforts to press ahead. May 13th – In the morning the team delivers basic necessities for 200 people (water, oil May 16th – Upon learning of DDM’s relief ef- cloths, freeze-dried foods) to the Weisha Mon- fort, Zhudao Fashi, a Burmese-Chinese uni- astery in Yangon. In the afternoon they take versity student in Taiwan, gets in touch with a boat to the monastery in Mula Village, car- DDM and offers to assist in Myanmar. He rying supplies for 100 people. Rivers as well boards the 3 a.m. flight to Yangon bringing as roadways are blocked by immense trees, DDM logo stickers and mosquito repellent hindering delivery efforts. as requested by the relief team. He has also raised some NT$100,000 and handed the May 14th – In one hard-hit area where thatched money over to DDM to help with relief efforts. huts along the river bank were crushed by There is some hope of sending an additional gale-force winds and crashing waves, whole shipment of supplies, but flights are over- communities were swept into the sea. Most crowded by large numbers of Burmese anx- survivors have sought refuge in monasteries. ious to fly home as soon as possible, and for The team distributes the bulk of its food here. the moment, nothing more can be shipped. By now they have also availed themselves of additional medical supplies, but these are No sooner has Zhudao Fashi arrived in the very nearly confiscated as they endeavor to early morning than he is off with the team get past four military checkpoints where they distributing supplies in hard-hit areas. One are subjected to intense questioning; it is only Burmese-Chinese who assists in the opera- after lengthy discussion that they manage to tion says that local people have been informed get through with their vital cargo. that DDM has come to Myanmar from Taiwan bringing aid, which prompts crowds to turn May 15th – The next day the team goes to a out to help with the unloading and assembly small town called Dillin in the southern part of goods. of the country which has been very badly hit, where they divide supplies into three lots: one At the same time, the team is constrained for the monks (about 200-300 people), one not to allow too many people to gather, to

Autumn 2008 Chan Magazine 25 maintain the recommended low profile so fare and Charity Foundation (SWCF), which as to avoid provoking the military. Thanks meets that evening to compile and study all to the assiduous efforts of Burmese friends, relevant information and consider directions the team’s vehicle is now able to get through for future operations. They will continue to checkpoints without incident bearing the DDM confer with the local Chinese community, logo stickers and the sign of a prominent local gather the latest information and assess company; at last, the team is getting through needs to determine the scope and feasibility to distribute supplies. Yet despite these hard- of future efforts so that the second team can won gains, a formal document granting ac- proceed expeditiously. cess to provide relief in restricted areas is still denied them. Team members continue to express concern regarding insufficient access to drinking wa- Despite these hindrances, the team manages ter, rice, and medical supplies. Some of the to go to the town of Dedyye in Kyunzyanone main challenges they identified: and distribute rice, soy beans, coconut oil, sauce, soaps, tents etc. A monastery is se- 1. Shortage of rice. Due to severe flooding of lected as a distribution point where supplies farmlands, it is unlikely that rice can be are parceled out to 750 households represent- planted this summer. This may result in a ing some 2000 survivors. Items include 30 serious rice shortage in the future. packages of rice, 5 packages of soy beans, 2. Clean water. People living in cyclone-af- 300 bottles of oil, 360 bottles of sauce, 360 flicted areas generally consume water soap bars and a case of tents. The monastery from under the ground. Water purifica- receives a sack of rice, 60 bottles of oil, 60 tion is thus crucial to prevent an epidem- bottles of sauce and 40 bars of soap. Shortly ic outbreak. thereafter, the team visits another monastery 3. Lack of adequate medical support. Most where 200 women have gathered, and each medical resources, including facilities receives a bottle of sauce, a bottle of oil and and manpower, are concentrated in the a bar of soap. The women line up in an or- larger cities. Victims in remote areas re- derly manner. They sit in the square in front ceive only minimal medical aid. of the monastery and listen to Zhudao Fashi 4. Continuation of education for children. explaining the purpose of the relief team and The main problem remains the lack of conveying Dharma Drum Mountain’s concern funds. Although it takes only US$5 to for their plight. The Abbot then receives a send a child to school, those living in cy- sack of rice, a sack of soy beans, a case of clone-affected regions cannot afford this rain coats and 2 cases of tents. Finally, as the amount. team proceeds past a refugee area of several dozen tents, they hand out mosquito nets and Although the relief team did not have time to other supplies to the survivors. visit more remote rural regions, the informa- tion it has gathered will enable DDM to draw May 19th – DDM relief team home safe after up long-term plans for reconstruction. DDM eight-day mission to Myanmar. Upon return- has thus far collected NT$2.6 million for its ing the team is debriefed by DDM’s Social Wel- relief operations in Myanmar. With respect to

Chan Magazine Autumn 2008 26 education, it has pledged to act in close co- June 8th – The second DDM relief team returns operation with the local community and vari- home. With assistance from the Myanmar ous government agencies to provide further government, the team successfully donated assistance. five water purifier sets to local shelters in the southern region of the Irrawaddy Delta. This June 2nd – As the UN issued warnings that will enable over five thousand people to en- 70% of the victims of Nargis are likely to face joy cleaner water for drinking, washing and food shortages, it pledged the assistance of cooking. the international community. At the same time, it beseeched the Burmese government Although the transportation of relief supplies to relax its control and let international relief to remote villages was extremely difficult due organizations and supplies enter the disaster to the high cost of transportation and haz- areas. Against this backdrop, on May 21st, ardous roads, critical supplies such as tents, DDM Social Welfare and Charity Foundation medication, drinking water, mosquito nets, (SWCF) decided to dispatch a second relief cooking oil, rice, blankets and slippers were team to the region. successfully delivered to villages located around the townships of Wakema, Monjho, According to local Burmese-Chinese, the di- Pathein, in the southern part of the Irrawaddy saster victims desperately need water purifi- Delta. Team members were proud to hear from cation systems and simple medical products. local villagers that DDM was the first foreign SWCF will organize 1000 first aid kits includ- humanitarian group to get through with aid. ing bandages, cotton, iodine and ointment as well as 5 sets of water purification equipment At a June 1st meeting the Minister of Myan- for the disaster areas. Mandarin Airlines has mar’s Department of Social Welfare thanked agreed to assist with the transportation of DDM members for their help and looked for- one metric ton of materials. In addition, the ward to further cooperation in days to come. DDM relief team will purchase rice and other He affirmed that caring for orphans and the food locally so as to save cargo space on com- elderly, and the reconstruction of schools flat- mercial flights and avoid the inconvenience tened by the storm were the priorities of the of handling such shipments. government, and that they were keen to col- laborate with DDM on improving education. As the Burmese government has balked at al- lowing international relief organizations and June 13th – A set of water purifiers for cyclone materials to enter Myanmar, much material victims donated by DDM’s Social Welfare & has either been denied entry or confiscated Charity Foundation in Myanmar (SWCFM) outright by the government. Accordingly, DDM was successfully installed and started up in will establish close liaison with local Chinese Magyi Pin, a village nearly twelve hours by and government agencies managing the relief car from Yangon. They are expected to benefit effort to expedite the entry of materials into some 3000 storm survivors. the country. The team will purchase whatever is lacking with the help of local Burmese-Chi- Since Cyclone Nargis struck southern Myan- nese and volunteers. mar in early May, SWCFM has dispatched three

Autumn 2008 Chan Magazine 27 relief teams to the region, where clean water May 15th – The DDM relief team arrives in has been a matter of paramount concern. The Chengdu around 2:30 p.m. with over a ton Foundation has accordingly donated a total of materials. Yu Xiaohen, Sichuan Province of five sets of water purification equipment. Deputy Director of the Department of Re- Once official permission is granted, the four ligion, greets them at the airport and helps remaining sets are to be installed by the end to clear materials through customs. In ad- of July in the communities of Laputta, Higyi dition to, food, medicine, drinking water Island, Kyon Ku and Pyin Sa Lu along the Ir- and tents, the team will provide victims rawaddy Delta. with emotional support and spiritual care.

* * * In the evening, the team convenes to assess needs, drafting plans and schedules. SICHUAN JOURNAL May 16th – Around 10:00 a.m. the relief team May 13th – An earthquake measuring 7.8 on heads for Dujiangyan district accompanied the Richter scale strikes China’s Sichuan Prov- by officials from the Religion Department to ince on May 12th, leaving many thousands distribute relief materials. The team decides dead, and DDM puts together a relief team at to procure emergency materials for victims, once. A medical team is recruited for immedi- including bandages and tents, from the local ate departure to Sichuan with relief materials market. They then leave Chengdu for Mian- worth NT$12 million donated by the Runtex yang County, about two hours away by car. Group and DDM. DDM Abbot Venerable Guo Dong, presiding At Nung Chan Monastery in Taipei, Master over the congregation in New York, together Sheng Yen and Venerable Guo Dong preside at with other Venerables and devotees, prays for a special Dharma Assembly to pray for peace peace for those who have died as a result of for the earthquake victims and the deceased. Cyclone Nargis in Burma and the earthquake in Sichuan. The Chinese government approves two Tai- wanese religious organizations, Tzu Chi and DDM learns that China’s Yangtze River Ex- DDM, to dispatch experienced relief volun- press will join its relief mission by transport- teers for humanitarian assistance. ing relief materials free of charge on a 747 cargo plane from Taipei to Chengdu the fol- May 14th – The relief team, led by Vice Abbot lowing day. DDM springs into action, procur- Venerable Guo Pin, includes three other Ven- ing some 15 metric tons of relief materials. erables as well as medical professionals from Taipei Veterans General Hospital. Volunteers Donations have now reached NT$65,189,720 from Shipai and Beitou districts of Taipei help (roughly US$2,142,992). to pack over a ton of relief materials. DDM also establishes a Donation Account; on the May 17th – In the morning, the team leaves first day, donations top NT$25,475,243. (US$ Chengdu for Mianyang County, distributing 837,452) materials to over 2000 victims and orphans

Chan Magazine Autumn 2008 28 at shelters in Zhuishui, Xiushui and Anchang now, DDM in Taiwan is working with the Tai- Townships. Due to the remoteness of Mian- pei County Health Department and other ex- yang County and a shortage of medical sup- perts on infectious diseases to field a plan to plies, the team decides to set up a medical prevent the outbreak of epidemics. station in Xiushui Township. Venerable Changyue, a physician, leads the Master Sheng Yen records a video clip to com- children in cleaning up the toilets in various fort quake victims. refugee centers, teaching them the importance of maintaining a hygienic environment. Ven- Starting at midnight, nearly a hundred vol- erable Changfa, an experienced social worker, unteers gather at Yun Lai monastery to pack encourages the children to draw pictures of some 15 metric tons of relief materials do- their hopes and wishes for the future, shar- nated by TSMC, including 1,100 tents, 5,800 ing stories in their pictures with tears and sleeping bags, 78 boxes of blankets, and 202 laughter to ease their distress, helping to re- boxes of food. The materials are flown direct- vive their hopes and mitigate the trauma they ly to Chengdu by Yangtze River Express. have been enduring.

th May 18th – While medical staff remain at May 20 – Upon learning that survivors in the medical station, other team members Xiushui have no drinking water because their continue to survey devastated areas around water tower was completely destroyed in the Xiushui Township. Conditions are bad: most quake, team leader Venerable Guo Pin donates areas lack essentials such as drinking wa- US$100,000 on behalf of DDM for reconstruc- ter and medicine. The team secures some tion of the water tower and other water puri- emergency materials from local markets. fication equipment. Religion department offi- cials fly in from Beijing and gratefully accept At the shelter in Yongan Township school- the donation. Survivors, moved by this gener- children from eight shattered campuses gath- osity, offer their services as volunteers. er, and more than a hundred of them have May 24th – As the first medical team with- lost all contact with their families. Due to a draws on May 23rd, Venerable Guo Pin opts lack of cooking utensils, the children have to stay on with five others. Their efforts have been subsisting on raw freeze-dried food. The been warmly praised by the government, and team promptly purchases cooking equipment local people have shown deep appreciation, so the students can cook their food. forming close ties with their helpers. A sec- May 19th – Facing numerous difficulties and ond team led by Dr. Pan Wenzhong is to arrive th acting alone, the DDM relief team has been at the disaster zone on May 24 to provide providing food and medical attention for ongoing care. The members of this second three days while awaiting other relief teams. team have extensive experience in emergency On May 19th, the People’s Liberation Army be- relief, covering pediatrics, gynecology, sur- gins to arrive and joins medical relief efforts. gery and general medicine.

Medical observers have been logging numer- Beyond basic care, it is becoming evident that ous cases of diarrhea among survivors. By there is a growing need to help survivors cope

Autumn 2008 Chan Magazine 29 with loss. Increasing numbers are exhibit- cess is transient and inevitable, and that once ing signs of trauma and severe depression, we accept that life is ephemeral, we can live thus, an emerging priority is to address these in a meaningful way. Both men noted that needs. their religious beliefs give them energy and motivation to contribute to society and devote July 3rd – Dharma Drum Mountain Social Welfare and Charity Foundation (DDMSWCF) their lives to charitable undertakings. has dispatched its fourth relief team to the region hit by last May’s earthquake in Chi- Venerable Master Sheng Yen observed that, na’s Sichuan province. Quake survivors gave like China’s ancient emperors thirsting for a warm welcome to the team, which consists immortality, nowadays ordinary people also of medical personnel and members of Dharma seek to live forever. However, accepting the Drum Youth Buddhist Society. DDYBS mem- natural transience of life is a key for religious bers eagerly pitched in along with monks and practitioners whose main focus is on long- DDM medical staff, helping to set up tents term spiritual development, and a key to liv- and assisting the elderly with medical pre- ing a meaningful life now. scriptions. Some cared for orphans while oth- ers took on the role of tutors, helping school Cardinal Shan Kuo-His cited an ancient Chi- children with their studies. Every member of nese proverb that stresses the value of life: If the relief team has made a splendid contribu- one does not know the meaning of life, how tion in Sichuan province. Venerable Guo Pin can one understand the meaning of death? If and Venerable Chang Di instructed them to we understand this, even through illness, we practice mindfully and compassionately in will always have the energy and perseverance the present moment, summing up their dedi- to live a happy and meaningful life. cated efforts in the phrase, “Busy but happy, tired but joyful.” In conclusion, the two teachers emphasized that life is transient and one can discover its meaning and the value of existence through * * * religious beliefs. Death is but a part of the process of living. Two Masters Emphasize Value and Meaning of Life Buddhism on the Boundaries of Science On June 14, Venerable Master Sheng Yen met with Cardinal Paul Shen Kuo-His S.J., On May 31, Dharma Drum Mountain hosted of Taiwan’s Catholic community. It was their a dialogue between Venerable Master Sheng first direct dialogue, held at Taipei’s National Yen and American astronaut Dr. Edgar Mitch- Chengchi University, and focused on “Re- ell at the Chiang Kai-Shek Memorial Hall, Tai- generation and Cloning—Scientific Break- pei. The dialogue unfolded around the themes throughs and Religious Concerns.” of “Power of the Universe,” “The Mystery of Consciousness” and “Enlightenment: Dawn They agreed that life is made up of birth, ag- of the Future World.” ing, sickness and death, that this whole pro-

Chan Magazine Autumn 2008 30 On the issue of karma, Master Sheng Yen Dr. Edgar Mitchell stated that witnessing offered a fairly detailed explanation of the first-hand the infinite nature of the universe senses, discriminating between good and evil during his space missions stimulated him to and the storehouse of karmic seeds that will reflect on his inner self. However, he could carry over into future lives. Dr. Mitchell ob- not unravel the puzzles in his mind using served that although science could not prove Western philosophy, so he turned to Eastern the power of karma, he fully agreed with the philosophy. notion of self-transcendence promoted by re- ligion. Dr. Mitchell found answers in the Sanskrit Buddhist scriptures about samadhi (deep The dialogue ended with a discussion of the meditative absorption). He said that the de- future of humankind. Dr. Mitchell said that scription of samadhi in Buddhist scriptures violence will not resolve conflicts—only love resonated with his spiritual discovery of self and respect can bring true peace. Venerable and the universe uniting as one, just as he ex- Master Sheng Yen said that he remains op- perienced during one of his space missions. timistic about the future as long as there is someone calling for peace, love and toler- Venerable Master Sheng Yen praised Dr. ance. Mitchell’s valuable discovery, noting that en- lightenment could also be realized through DDBC and Inventec Sign Agreement deep reflection on the inner self in the process on Electronic Dictionary of life. He added, however, that if one wants to achieve enduring enlightenment and true On June 10, Dharma Drum Buddhist College liberation, one must constantly practice de- (DDBC) signed an agreement with Inventec, tachment. one of Taiwan’s leading electronics firms, to develop the first major electronic dictionary of Dr. Mitchell touched on the “Big Bang” theory, Buddhist terminology, for the benefit of both according to which the universe has no be- Buddhist scholars and general practitioners. ginning and no end, and is actually in a con- stant process of change and creation. Sheng DDBC President Ven. Hui Min said that this Yen concurred, saying that from the Buddhist initiative could be of service to all Buddhist perspective, the universe is in a continuing practitioners by providing an authoritative process of formation, duration, destruction and comprehensive list of Buddhist vocabu- and emptiness, as described clearly in the lary, including pronunciation, thesaurus Avatamsaka Sutra. He went on to state that functions and translation of terms into Eng- both show many simi- lish from Tibetan, and possibly other lan- larities, although science was not equipped to guages. As of September 2008, the electronic interpret the highest spiritual levels of Bud- dictionary with its software components is dhism. Dr. Edgar Mitchell agreed, noting that expected to be available for free download science is also incapable of explaining the from the Inventec website. creation of beauty in the mind.

Autumn 2008 Chan Magazine 31 2nd International Conference on interest of growing numbers of people in our Contemporary Chinese Buddhism contemporary world who can make the Pure Land a reality. On May 24-25, the Sheng Yen Education Foun- dation convened “The 2nd International Con- Interfaith Dialogue at ference on Contemporary Chinese Buddhism Vedic Vision of New York and the Thought of Master Sheng Yen” at the National University of Taiwan. The two- On April 27th Changhwa Fashi, ChangJi Fashi day event attracted over 400 people, includ- and Bill Wright represented CMC at an Inter- ing some 45 scholars from the U.S., Europe faith Dialogue that was held at Vedic Vision and Taiwan, twelve of whom read scholarly of New York in Sands Point on Long Island. papers. Five separate forums were held on Vedic Vision is a not-for-profit foundation topics such as Sheng Yen’s interpretation of dedicated to promoting religious harmony in the Lotus Sutra, his studies of the Buddhism the community. At the meeting Bill Wright of the late Ming Dynasty, approaches to Chan gave a talk on the history and basic teachings meditation and a number of other issues in- of Buddhism, and representatives of Jainism cluding psychotherapy and gender studies. and Hinduism spoke about their respective traditions. After the talks the crowd of about Columbia University Professor Jun Fang Yu 50 people enjoyed a vegetarian lunch and gave a talk on “Venerable Master Sheng Yen & some socializing. The meeting then conclud- Contemporary Chinese Buddhism,” in which ed with a lively question and answer period she underscored the impact of Sheng Yen’s among the three speakers and the audience. ideas on the development of contemporary Chinese Buddhism, noting the added impetus gained through his use of everyday language for the assimilation of Buddhism into modern life, along with continuing concern for pre- cept reform, social sustainability and related issues.

At the closing ceremony, Master Sheng Yen thanked the scholars for their contributions, emphasizing that any focus on his own thought was simply intended for the propa- gation of Buddhism, and remarking, more- over, that the aim was not simply to study Buddhism for its own sake, since merely transforming Buddhism into abstruse tomes on library shelves had little impact on hu- man society, but that the Dharma research of generations of talented scholars had sus- tained the Buddhist tradition, awakening the

Chan Magazine Autumn 2008 32 Wood-block print by Rikki Asher

Autumn 2008 Chan Magazine 33 Three-day Retreat with Chang Wen Fashi The Future November 21-23 Retreats, classes and Ten-day Intensive Silent Illumination Retreat with Zarko Andricevic other upcoming events. November 28 - December 7 To subscribe to our new e-bulletin of Chan Beginners’ Meditation Class Center activities, please send an email to: December 13 and 20 [email protected] Open House/Movie Night At Dharma Drum Retreat with Resident Teachers Center in Pine Bush, NY December 20

Phone: (845) 744-8114 Ten-Day Intensive Huatou Retreat E-mail: [email protected] with Guo Xing Fashi Website: www.dharmadrumretreat.org December 26 - January 4

Schedule is subject to change. Please check Regular Activity the website for updated information. Thursday Night meditation One-day Retreat with Dharma Teachers 7:00-9:00 pm, led by experienced teachers October 4 Includes sitting/walking meditation, stretch- ing exercises, Dharma discussion, and chant- Overnight Retreat with Chang Wen Fashi ing of the Heart Sutra October 10-11

Five-Day Western Zen Retreat At Chan Meditation Center with Simon Child and Hillary Richards in Elmhurst, Queens, NY Friday, October 17, 6 pm to Wednesday, October 22, 10 am Phone: (718) 592-6593 E-mail: [email protected] Open House/Introduction to Meditation Website: www.chancenter.org or with Chang Wen Fashi www.ddmba.org November 1 Weekly Activities One-day Retreat with Dharma Teachers November 8 Monday Night Chanting 7:00 – 9:15 pm Last Monday of the month: Overnight Retreat with Chang Wen Fashi Recitation of the Eighty-eight Buddhas’ November 14-15 names and repentance

Chan Magazine Autumn 2008 34 Tuesday Night Sitting Group Classes 7:00 – 9:45 pm: Sitting, yoga exercises, walking meditation, Dharma discussions, Taijiquan with Instructor David Ngo recitation of the Heart Sutra and social hour 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 9:00 am – 3:00 pm: Sitting, yoga exercises, newcomers walking meditation Yoga Classes Sunday Open House Yoga instructor Rikki Asher is on sabbatical 10:00 - 11:00 am: meditation leave; classes will resume Spring, 2009. 11:00 am - 12:30 pm: Dharma lectures 12:30 - 1:00 pm: lunch offerings “Zen & Inner Peace” 1:00 - 2:00 pm: lunch 2:00 - 3:00 pm: Chanting (the second Chan Master Sheng Yen’s weekly television Sunday of the month devoted to the chant- program, Sunday, 7:00 a.m., WNYE (Channel ing of The Great Compassion Dharani Sutra) 25)

Photo by Kaifen Hu

Autumn 2008 Chan Magazine 35 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.

Orlando Sacramento Tel: 407-963-0423 NORTH AMERICA Contact: Janice Tsai Email: [email protected] 9196 Campobello Court http://orlando.ddmba.org Elk Grove, CA 95624 USA Email: [email protected] Tampa http://sacramento.ddmba.org USA Headquarters Contact: Nancy Kau Tel: 727-393-9588 San Francisco Dharma Drum Mountain Buddhist Email: [email protected] Contact: Hogan Chang Association (DDMBA); Dharma http://tampa.ddmba.org Drum Publications; Chan Medita- 1153 Bordeaux Dr. #106 Sunnyvale, CA tion Center: 90-56 Corona Avenue Tel: 408-828-9218 Georgia Elmhurst, NY 11373 Email: [email protected] Tel: 718-592-6593 Duluth: Fax: 718-592-0717 Connecticut Contact: Sophia Chen Email: [email protected] 4977 Dillards Mill Way http://www.chancenter.org Contact: Alice Peng Duluth, GA 30096 Tel: 770-416-0941 Dharma Drum Retreat Center Tel: 203-972-3406 Email: [email protected] Fax: 770-417-5897 184 Quannacut Road Email: [email protected] Pine Bush, NY 12566 District of Columbia Tel: 845-744-8114 Illinois Fax: 845-744-8483 Email: [email protected] Washington D.C. Tel: 301-982-2552 Belvedere http://www.chancenter.org Contact: John Chen Email: chiehhsiungchang@yahoo. 1632 South State Street California com Belvedere, IL 61008 Los Angeles Florida Tel: 815-978-7159 Contact: Ashley Chiang Fax: 815-547-5550 Email: [email protected] 9674 Telstar Ave. #C Gainesville El Monte, CA 91731 Tel: 352-336-5301 Chicago Tel: 626-350-4388 Email: [email protected] Email: [email protected] Contact: Belinda Li Tel: 773-907-9853 http://members.aol.com/ddmchan Miami 1234 N. River Road Contact: May Lee Mt. Prospect, IL 60056 Riverside Tel: 954-432-8683 Contact: Gilbert Gutierrez Email: [email protected] Tel: 951-897-2286 http://www.ddmbachicago.org

Chan Magazine Autumn 2008 36 Indiana New York City Philadelphia Contact: Chi-Liu Wu Tel: 610-254-5028 Fort Wayne 90-56 Corona Ave. Email: [email protected] Contact: Barry Wadsworth Elmhurst, NY 11373 8728 Sandpiper Ct. Tel: 718-592-6593 Texas Fort Wayne, IN 46804 Fax: 718-592-0717 Tel: 260-436-5124 Email: [email protected] Arlington: Email: [email protected] Contact: Patty Yi http://www.chanpractice.org Rochester: 2150 East Pioneer Pkwy Contact: Yi-Jen Chiu Arlington, TX 76010 Michigan 413 University Park Tel: 817-274-2288 Rochester, NY 14620 Fax: 817-274-7067 Contact: Li Hua Kong Email: [email protected] Email: [email protected] 1431 Stanlake Drive http://www.geocities.com/dd- E. Lansing, MI 48823 mbarochny Austin Tel/Fax: 517-332-0003 Tel: 512-249-9220 Email: [email protected] Nevada Email: [email protected] http://michigan.ddmba.org Las Vegas Dallas Missouri Contact: Mabel Tan Contact: Patty Yee Email: [email protected] Tel: 972-660-5971, 812-226-6888 Contact: Tai-Lin Lee Email: [email protected] Tel: 636-529-0085 North Carolina http://dallas.ddmba.org Email: [email protected] Tel: 919-852-4860 Houston New Hampshire Email: [email protected] Tel: 281-589-0718 Email: [email protected] Tel: 603-276-9415 Ohio Email: [email protected] Tennessee Northeast Ohio: New Jersey Contact: Jeff Larko Memphis 755 Savannah Trail Tel: 732-777-9618 Contact: Paul Lee Medina, OH 44256 Email: [email protected] 1 Ireland Brook Drive Tel: 330-241-5321 N. Brunswick, NJ 08902 Email: [email protected] Utah Tel/Fax: 732-398-1569 Email: [email protected] Oregon Salt Lake City Tel: 810-947-9019 Piscataway: Contact: Sabrina Huang Email: [email protected] Contact: Maggie Laffey 3300 SW 110th Ave. Tel: 732-253-7248 Beaverton, OR 97005 Vermont Email: [email protected] Tel: 503-352-9214 Email: [email protected] Tel: 802-658-3413 New York Email: [email protected] Pennsylvania http://www.ddmbavt.org Long Island: Washington Contact: Hai Dee Lee State College Email: [email protected] Tel: 814-867-9253 Tel: 425-889-9898 Email: [email protected] 14028 Bel-Red Road, Suite 205 http://ddmbapa.org Bellevue, WA 98007 Email: [email protected] http://seattle.ddmba.org

Autumn 2008 Chan Magazine 37 Western Ch’an Fellowship:

Canada Belgium 24 Woodgate Ave. Bury Toronto Luxemburg Lancashire, BL9 7RU, U.K. Contact: Simon Child, secretary

Email: DDMBA Ontario 15, Rue Jean Schaack L-2563 secretary@westernchanfellowship. 1041 Avenue Road, Unit #1 Bonnevoie GD.DE Luxemburg org, Toronto, Ontario, Canada M5N 2C5 Tel: 352-400080 www.westernchanfellowship.org Email: [email protected] Web: www.ddmba-toronto.org Poland Vancouver Warsaw ASIA DDMBA Vancouver Center Zwiazek Buddystow Czan (Chan 8240 No.5 Road, Buddhist Union): Hong Kong Richmond, BC Contact: Pawel Rosciszewski, Beata Room 205, 2/F BLK B, V6Y 2V4 Canada Kazimierska Alexandra Industrial Building, 23- Tel: 604-277-1357 Tel/Fax: (22) 7275663, GSM 0-601- 27 Wing Hong St., Cheung Sha Wan, Fax: 604-277-1352 205602 Kowloon, Hong Kong Email: [email protected] Tel/Fax: (22) 6208446, (22) Tel: 852-2865-3110 http://www.ddmba.ca 6498670, GSM 0-601-205602 Fax: 852-2591-4810

Mexico Malaysia Switzerland Mar de Jade Oceanfront Retreat Dharma Drum Mountain Bud- Center Zurich dhism Chacala, Nayarit, Mexico Information Centre in Malaysia: Contact: Laura del Valle MD Teacher: Max Kalin (Guo-yun) 30 Jalan 16/6, 46350 Petaling Jaya, USA phone 800-257-0532 Tel/fax: 411 382 1676 Selangor DE, Malaysia Mexico phone 01-800-505-8005 Mobile: 4179 416 8088 Tel: 603-79600841, 603-7319245 Email: [email protected] Email: [email protected] Fax: 603-7331413, 603-79600842 Website: http://www.mardejade.com http://www.chan.ch Email: [email protected] Daily meditation; regular retreats; http://www.media.com.my/zen 2005 residential period Bern

Hildi Thalmann Singapore EUROPE Haus Sein Dharma Drum Mountain (Singa- Bruungasse 16 pore Liaison Office): Croatia CH3011 Bern Switzerland No. 10 Second Avenue, Email: [email protected] Singapore 266660 Dharmaaloka Buddhist Center Tel: 31 352 2243 Contact: Ms. Yeh Yin Shia Dordiceva 23 Tel & Fax 10000 Zagreb, Croatia United Kingdom (65) 6469 6565 Tel/Fax: ++385 1 481 00 74 Cell 9745 6565. Email: [email protected] London Email: [email protected] http://www.dharmaloka.org Teacher: Zarko Andricevic 18 Huson Close Ongoing program of study and prac- London NW3 3JW, England tice, including courses in Buddhism Tel: 44-171-586-6923 and Chan meditation, meditation group meetings, and retreats.

Chan Magazine Autumn 2008 38 Dharma Drum International Medi- Sydney Taiwan tation Group: Nung Ch’an Monastery: Contact: Antonio Contact: Agnes Chow No. 89, Lane 65, Tayeh Road Tel: 02-2893-4646 ext. 6504 Email: agneschow323@hotmail. Peitou, Taipei Email: [email protected] com Tel: 02-2893-3161 Saturdays, 2:00 – 5:00 pm at the Tel: 61-4-1318-5603 Fax: 02-2895-8969 Jiantan Group Practice Center Dharma Drum Mountain: http://www.ddm.org.tw No.14-5, Lin 7, Sanchieh Village, New Zealand: Chinshan, Taipei No. 9 Scorpio PL. Mairangi Bay, Tel: 02-2498-7171, 02-2498-7174 Australia: Auckland, Fax: 02-2498-9029 New Zealand Email: [email protected] Melbourne Tel: 64-9-4788430 http://www.ddm.org.tw Contact: Laura Chan Email: [email protected] Tel: 61-4-0204-1997

Photo: Kaifen Hu

Autumn 2008 Chan Magazine 39 Chan Magazine Autumn 2008 40 Autumn 2008 Chan Magazine 41 Attaining the Way A Guide to the Practice of 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 Autumn 2008 42 The Inimitable Master Sheng Yen

The Poetry of Enlightenment Poems by Ancient Chan Masters An anthology of teaching poetry direct from the minds of the enlightened masters—presented by Master Sheng Yen as inspirations to practice. $14.95 Paperback

The Infinite Mirror Commentaries on Two Chan Classics Here is the inimitable Master Sheng Yen at his best, illuminating the ancient texts Inquiry into Matching Halves and Song of the Precious Mirror to show how wonderfully practical they really are, even for us today. $14.95 Paperback

Faith in Mind A Commentary on Seng Ts’an’s Classic The most beloved of Zen texts—Seng Ts’an’s “Faith in Mind”—revealed as a source of practical guidance. $14.95 Paperback

Dharma Drum The Life and Heart of Chan Practice A guide to the practice of Chan Buddhism by today’s most prominent master of that tradition— with 180 of his gemlike sayings and aphorisms that serve as inspirations on the Way. $17.95 Paperback

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

Autumn 2008 Chan Magazine 43 Chan Magazine Autumn 2008 44