ur mind is the same as Bud- “Odha. Therefore, for our mind to seek the Buddha is as unneces- sary as the Buddha seeking for the Buddha. Likewise, our mind is iden- tical with the . To use our mind to seek the Dharma is like the Dharma seeking the Dharma—also unnecessary. Buddha, mind and sentient being are not different. There is no Buddha outside of the mind, no Dharma outside of the mind, and no sentient beings out- side of the mind .”

– Chan Master Sheng Yen, from his book, Hoofprint of the Ox.

Spring 2006 Chan Magazine 1 Chan Magazine

Volume 23,26, Number 42 Autumn,Spring, 2006 2003

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 Meditationinformation Center; about Chan your Centerdonation activities is tax-deductible. please call (718) For information 592-6593. For about Dharma Chan DrumCenter Publicationsactivities please please call call(718) (718) 592-6593. 592-0915. For Dharma E-mail theDrum Center Publications at [email protected], please call (718) or 592-0915. the magazine E-mail at [email protected],the Center at [email protected], or visit us or online the magazineat: at 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 Photography ContributingDavid Kabacinski editors (Chang Wen) Ernie Heau, Kevin Mathewson, Virginia Tan, Wei Tan, ContributingSheila Sussman editors Ernie Heau, Chris Marano, Virginia Tan, Wei Tan Contributors ContributorsRikki Asher, Lynda Holland, Jeffrey Kung, Rebecca Li, RikkiCharlotte Asher, Mansfield, Berle Driscoll, Mike Morical, Jeffrey Kung, Bruce RebeccaRickenbacker, Li, Char- lotteWei Tan, Mansfield, Tan Yee Mike Wong Morical, (Chang Bruce Ji Shi) Rickenbacker, Wei Tan, Tan Yee Wong (Chang Ji) Administrator AdministratorChang Wu Shi Guo Chen Shi

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 2 3 Chan Magazine

Volume 23, Number 4 Autumn, 2003

Chan Magazine is published quarterly by the Institute of Chung-Hwa Buddhist Culture, Chan Meditation Center, 90-56 Corona Avenue, Elmhurst, NY 11373. The magazine is a non-profit venture; it accepts no advertising and is From the Editor 4 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 Four Foundations of 6 the above address and will be gratefully appreciated. Your donation is tax-deductible. For information about Chan The first of two lectures on the mindfulness Center activities please call (718) 592-6593. For Dharma practices by Chan Master Sheng Yen Drum Publications please call (718) 592-0915. E-mail the Center at [email protected], or the magazine at [email protected], or visit us online at: Hold Steady, Swirling 13 http://www.chancenter.org. Poem by Mike Morical

Founder/Teacher Chan Master Ven. Dr. Sheng Yen Hung-chou Chan 14 Editor-in-chief An article on the origins of Chan ’s unique David Berman style of practice and discourse by Dale S. Wright

Coordinator Virginia Tan Reports 20 Reports from the retreats at DDRC News editor Belia Pena The Past 24 Photography News from the Chan Meditation Center and DDMBA David Kabacinski (Chang Wen) Contributing editors The Future 34 Ernie Heau, Chris Marano, Virginia Tan, Wei Tan Retreats, classes, and other upcoming events Contributors Rikki Asher, Berle Driscoll, Jeffrey Kung, Rebecca Li, Char- Chan Center Affi liates 35 lotte Mansfield, Mike Morical, Bruce Rickenbacker, Wei Tan, Tan Yee Wong (Chang Ji)

Administrator Guo Chen Shi

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 2 3 From The Editor

It is fascinating to me that I don’t know ex- on my back, I don’t know why, but what I actly what happened. Not that I’ve forgotten feel behind me is the hood of a car, I’m mov- – I didn’t know at the time. ing, I know that I’ll fall and that when I do I could be run over, I am set down and I spin to I live on the Lower East Side and teach at meet the oncoming car which of course has a studio on the Upper West – for those who stopped, further back than I’d expected, a cab, don’t know Manhattan that’s one of the long everything has stopped. diagonals, in this case almost six miles. I have to allow close to an hour to go to work I think I’m ok. Then I think that that’s un- by public transportation, and can get there likely – I was just hit by a cab. I look for ob- on foot in less than an hour and a half, so vious problems, blood, limbs that don’t func- a couple times a week, weather permitting, tion, anything going on with my head...then I walk, and use the time to practice walk- the driver is coming, and I feel I have to try ing meditation. The method is simple – I just getting up, I can, I do, and the driver is ap- keep track of my experience in the present as proaching saying “I’m so-o-o sorry” over I move through what is, especially on the way and over but coming at me with outstretched to my 7 pm classes, a crowded, hectic, unpre- arms, why?, he wants to hug me! Are you dictable environment. There’s lots to observe, crazy? “Do not hug me!” “Ok, I’m so-o-o both in terms of the body responding to sorry.” I’m sorry, but I’m a little shocky, and I physical conditions and the mind responding still have no idea how badly hurt I am and I’m to all the sensory inputs – practicing Chan in not giving my body to anyone just now, and the busy intersection, as we say, to the extent certainly not to him. that I can. At this point I see that the cab had a passen- We had a little break in the bad weather in ger, a young blonde woman who’s now get- the middle of last week, so on Wednesday at ting out, she’s on a cell phone, but not talking about 5:15 I started uptown, up Avenue B, to a 911 operator, she waves at the driver to catty-corner across Tompkins Square Park, let him know that he’s not getting paid, not and through Stuyvesant Town to First Av- for a ride like that, she doesn’t look at me and enue, which I’d follow past the hospitals and she leaves the scene to get another cab. I take the U.N. all the way to 57th before cutting a moment to resent the hell out of her before crosstown. I’m taking it easy – a hamstring’s finding my own cell phone and dialing 911. been bothering me, so I’m not pushing the pace – there’s 39th Street, the walk light, the The operator doesn’t speak clearly, I can’t hear familiar construction site across the street, her, and she seems to have to ask me lots of the sidewalk covered by scaffolding that irrelevant questions before getting to busi- would lead out onto U.N. Plaza at 42nd, I’m ness, and I can’t remember my own cell phone

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 4 5 number, which worries me, but it worries me home by myself when I should be going to the more that she’s making that a sticking point, hospital. so I start saying “I don’t know!” louder and louder until she finally says “Ok sir, just wait I tell her what has happened. I mess it up. I there, somebody’s coming.” mean to say “I’m ok” first and “I’ve been hit by a cab” second, but I mess it up. Her voice And come they do. Two police officers, fol- goes deadly serious, clear and careful. “You lowed by a couple dozen firemen (probably wait for EMS, you make sure they check you four or five). They’re great, positive, helpful, out thoroughly, and then you do exactly what but they seem to have some trouble under- they say.” standing what’s happened, though I think I’m saying it clearly; I finally realize that my By the time I step up into the ambulance, I standing there relatively unbroken does not know that my right ankle isn’t right. It’s not make it self-evident that I, a pedestrian, not I broken but it’s not right. The med tech knows in a vehicle, have been hit by a cab. where to look for injuries, and she finds some – outside my right knee, my right elbow...my So then they ask me, “Do you want to go to left hand is bleeding a little. Still, nothing the hospital?” Now, I absolutely do not want that requires treatment, heart rate 72, BP to spend the night in a City emer- 130/80 – she’s ready to let me go. We do the gency room, but the one thing I know is that paperwork, I get in a cab – not without a sec- I’m not yet in my right mind, and though I ond thought – and I go. seem ok to me, and I seem to seem ok to the crowd of New York’s finest and bravest sur- Over the next 48 hours, based on where it rounding me, in the back of my mind I know hurts and where it turns blue, I figure out that there’s someone else on whose judgment what actually happened. Outside of my right I should rely. The officer sees me hesitate and knee – that’s where the bumper hit me. The says, “Why don’t you wait for the ambulance; softball under my right hip – that was the it’s on its way.” I say, “I’m gonna call my hood. Inside of my right ankle – that’s where wife.” the stress built up as my shoe stuck briefly to the ground while the cab tried to remove my My wife works for a hospital. She’s not a leg bones from my foot... doctor, but her job brings her into contact with regulation, and protocol, and medical ...against all of which my body evidently de- outcomes, and institutional liabilities, all the fended itself pretty well, but none of which I things, in short, that can and do regularly go experienced. In the midst of practicing aware- wrong in the world of modern medicine. As ness, I got hit by a cab and I missed it. I won- much as I don’t want to go to the hospital, I der what it was like. don’t ever want to go to the hospital without her. And I also know that she’ll kill me if I go

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 4 5 The Four Foundations of Mindfulness by Chan Master Sheng Yen

This is the first of two lectures given by Master Sheng Yen on the Four Foundations of Mindful- ness in 1999 at the Chan Meditation Center. These lectures will be part of a forthcoming book on the 37 aids to enlightenment. This lecture was orally translated by Guo Gu Bhikshu and edited by Ernest Heau.

Part One: May 9, 1999 are: contemplating the breath, contemplat- ing the impurity of the body, contemplating The purpose of the Four Foundations of loving-kindness, contemplating causes and Mindfulness is to help us generate wisdom. conditions, and, depending on the tradition, In other words, they are liberation paths to the fifth may be contemplating the limits of enlightenment. The Four Foundations are phenomena, or contemplating the name of a mindfulness of body, of sensations, of mind, buddha. and of (mental objects). Through practicing these contemplations we come to It is difficult to calm a mind that is vexed and realize the true nature of phenomena and the full of wandering thoughts. At such times emptiness of the self. it is very useful to begin with the first and simplest method: counting or observing the Five Methods of Stilling the Mind breath. Some schools start with contemplat- ing impurity, others practice loving-kindness. Although practicing is not the main Methods such as contemplating causes and purpose of the Four Foundations, samadhi conditions and contemplating the limits of is not separate from wisdom; they go hand phenomena are less common. Pure Land prac- in hand. Therefore, as preparation for the titioners will recite Amitabha Buddha’s (Chin: Four Foundations, one should practice the Amitofo) name to attain the same result, but Five Methods of Stilling the Mind. These one may also recite any buddha’s name. One preliminary methods help us to detach from may also recite the name of Avalokitesvara wandering thoughts, collect the mind, and re- (Chin: Pusa). alize one-pointed samadhi. The Five Methods

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 6 7 After one has been practicing the Five Meth- able, well fed and rested, it is easy to feel ods and one’s mind has calmed, one should there is little suffering in the body. When our begin to practice the four contemplations, mind is at ease, without much worry in our starting with mindfulness of the body. daily life, we tend to think that we don’t need diligent practice to maintain that ease. How- The Four Contemplations ever, it is impossible to predict when sickness or injury will come, or when something will The traditional Four Foundations of Mindful- disturb our mind. When these things happen, ness are contemplating the impurity of the it is not easy to just put them aside. We often body, contemplating sensations as sources of end up seeing a doctor to heal our body, or a suffering, contemplating the therapist to heal our emotions. of the mind, and contemplating the empti- ness of phenomena. Therefore, to practice the A correct method of practice will help us to Four Foundations is to deal directly with the feel ease of mind and body regardless of cir- vexations we constantly generate within us. cumstances. Whichever method we use, the main principle is to always relax the body We are complacent when things are going and the mind. This way we can greatly re- well and think it is not so difficult to avoid duce both our physical suffering and mental suffering. When we are warm and comfort- burdens.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 6 7 What is the Self? sometimes, but surely my mind is my self.” But is your mind really your self? Have you All our problems come from the interactions, never experienced one thought conflicting and sometimes conflicts, between our body, with the next thought? What about conflicts our mind, and the environment. Of these between the thoughts you have today, and three the mind is most important because the thoughts you had yesterday? How about it is that which senses the body and expe- contradictions between your rational mind riences the environment. Body, mind, and and your emotions? Only a fool would say environment together make up our sense of they never have contradictory thoughts. self. We think this is “my” body and “my” environment. Who has the idea that this is From experience we can see that our sense “my” body and “my” of ego can be small or environment? It is “I,” “EVEN THOUGH WE UNDER- large. When our ego is the sense of self. If I very inflated, we be- ask you, “Is your body STAND THAT THE BODY IS come very confused. We will take our body as you?” you may well say IMPURE, IT IS IMPORTANT TO yes. And if I ask you, our self and even take “Is the environment PAY ATTENTION TO IT. WHEN our environment as our you?” you’ll probably self. Consequently, we say no. It should be WE ARE HUNGRY, WE EAT; will want to control our body and our environ- clear that the body is WHEN WE NEED A SHOWER, “me” and the environ- ment. Having to deal ment around us is “not WE TAKE A SHOWER; WHEN with our body all the me.” So when conflict time is already enough arises between the body WE ARE SICK, WE TAKE suffering. Thinking of the environment as also and the environment, it MEDICINE. WE NEED TO TAKE is the self that suffers. our self and wanting to It is very normal to feel CARE OF THE BODY SO WE control it is a huge bur- that way. den. Carrying our body CAN USE IT FOR PRACTICE.” around like a corpse is Are our body and our already a great burden. mind sometimes in conflict? Some may say, How much greater a burden is it to carry the “No, I am not in conflict with my body.” But environment around all the time? I’m sure everyone has experienced times when your body and your mind are inconsis- A disciple of mine complained to me: “Shifu, tent with each other. Again, is your body your I’m a person of very low status and what I self? If your body is yourself, then isn’t it odd say has no weight. People don’t listen to me. I that your body and your mind should be in feel that I don’t have any freedom. When I ask contradiction? From that one can reason that people for help, they ignore me. I suffer a lot your body is probably not your self. But then, from this. I feel like I’d rather die.” I told him, you will think that the mind is your self. “Of “Well, even though you are a small person course the body and the mind are in conflict your ego is so inflated that you include the

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 8 9 environment as yourself, and want to control our sense of self. Instead of looking at the it. You are foolish for not understanding your body as a source of happiness, if we use it to own limitations.” practice, to connect with other people, it can then become a source of wisdom and . In Because we identify the body as our self, and this case, the body would be pure. because the body interacts with the environ- ment, we also tend to make the environment From the very moment we are born, our body a part of our self-identity. This creates vexa- is impure. The other day I had a blood test tions. One of the says, “Among all at- and my doctor talked about toxins in my tachments that cause vexations, attachment blood. He said, “Everyone has toxins in their to the body is the most difficult to abandon.” blood. No one’s blood is totally free from We create vexations within our mind and toxins and plaque, unwanted particles and then we take what happens in the environ- elements.” He wasn’t a Buddhist but when I ment and create more vexations. That is why reflected on what he said, I agreed with him the very first contemplation in the Four Foun- that the physical body is contaminated with dations of Mindfulness is to contemplate the all sorts of impurities. When a fundamental body. constituent of the body such as the blood is impure, that directly or indirectly leads to Mindfulness of Body the suffering of illness and aging. Our mind is also contaminated by its resistance to the We cherish our body and expect it to bring nature of suffering, and to our inability to ac- us happiness. We look to our sense organs cept it. Contrarily, if we contemplate that our as a source of pleasure. However, along with sensations have a high potential for creating happiness and pleasure, the body brings us suffering, we will not be so excited when we problems; it is not always as precious or as experience pleasure, or grief-stricken when lovable as we like to think; in fact, the body we experience difficulties. This is because is impure. By impure I am not referring to we are already armed with the knowledge sweating and smelling bad, I am talking and understanding that sensation is suffer- about the problems that the body generates ing and that existence is anguish. Not giving for our mind. Some obvious examples are rise to vexation when we confront difficulty when the body feels discomfort, when it is is itself wisdom. So when we can contemplate tired, sick, hungry, and so on. All of these are sensation as suffering, we will have wisdom, sufferings caused by the body. which relieves us from mental afflictions.

Most of all, the body causes vexations for The most important thing is to contemplate, the mind. When the body conflicts with the to be aware of, our body and its sensations. environment, when it is out of balance with Please note that this is not the same as be- the world, then that creates vexations in our ing attached to our body and our sensations. mind. If the body were pure, it would bring For instance, on a meditation retreat, we can us only joy and wisdom. Since it does not do accept and enjoy any bodily sensations of that, we can conclude that the body is impure. comfort and ease, without attaching to them, Ultimately, what makes the body impure is or wanting them to continue. That way we

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 8 9 will understand the sensations we experience levels of meditative absorption (samadhi) instead of letting them generate worry and and therefore, different levels of bliss. The anxiety. Even though we understand that the bliss of the form realm is subtler than the body is impure, it is important to pay atten- bliss of the desire realm because the activities tion to it. When we are hungry, we eat; when of the sense faculties have greatly subsided. we need a shower, we take a shower; when we The bliss of the formless realm is the subtlest are sick, we take medicine. We need to take of all. It is not sensation per se but an ap- care of the body so we can use it for practice. proximation of liberation. It is approximate because the individual is not yet really fully Mindfulness of Sensations liberated from the three realms of existence. Nevertheless, the individual has been liber- When we contemplate our sensations, we are ated from the limitations of body and mind. less likely to experience so much suffering. For instance, when someone is nice to you, So, corresponding to the realm, bliss ranges you may feel happy at the time. If right after from the coarsest level of the desire realm, to that, you worry whether next time that per- the higher and subtler bliss of samadhi, and son will still be nice, you are now suffering. to the highest and subtlest of all, the bliss of In that case, that nice sensation of happiness the formless realm. disappeared right away. On the other hand, if someone insults you and you feel resentment, I believe you all have taken lunch here today. you are just adding more suffering for your- Was it good? When you are hungry any food self. If we learn to contemplate our sensations is delicious. When you’re not hungry, nothing and feelings, we will see them as transient tastes good. It is a pleasure to eat when we phenomena and suffer less. are hungry and to drink when we are thirsty. But after we eat and we drink, don’t we need A kind of suffering that is related to sensa- to do it again a few hours later? When we re- tion is bliss, which can be understood as flect on the pleasure of eating and drinking, it happiness that arises from desire. In Bud- is mostly limited to the moments we are actu- dhist cosmology there are three realms of ally eating. After that it is gone. The bliss or existence (triloka) within the cycle of life and happiness in this circumstance is very brief. death (samsara): desire, form, and formless- Did you hear our chorus singing earlier to- ness. The bliss that ordinary human beings day? It is a pleasure to hear good music, but if mostly experience is the bliss that arises in you had to hear the same song over and over the realm we live in, that of desire. This bliss without end, would you still find it pleasur- is coarser than the bliss of the form and form- able? Or, if you are very tired and want to go less realms, and it arises basically from the to bed, at that moment you might find music activities of the sense faculties, including the disturbing. mind. Let’s talk about tactile sensations. It feels The form realm is basically the realm of sa- very good to relieve an itch by scratching, madhi and in it one can experience different doesn’t it? How long does this pleasure last?

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 10 11 If you go against nature and continue to will return to an ordinary state. When they scratch, the momentary pleasure may lead to do their bliss also vanishes. So even in the pain. The pleasures associated with our sense bliss of samadhi, we encounter the reality of faculties are momentary and transient. impermanence.

Is there happiness in our lives? Some may These are examples to illustrate the meaning say that they indeed have had happiness. For of the suffering of impermanence. However, example, for most people their happiest time understanding the pervasiveness of suffer- is when they are falling in love. Usually, they ing in the midst of happiness and bliss does do not realize that falling in love is also suf- not mean we should fall into pessimism, fering. Consider the popular image of love as hopelessness, and self-pity. On the contrary, Cupid shooting an arrow through the hearts if practitioners can profoundly contemplate of the lovers. Is this a depiction of happi- the nature of suffering, they will be more able ness or does this image also convey the idea to face and accept suffering, and that will that love is also suffering? If they marry, the gradually release them from suffering. So, couple may strive to prolong that first feeling this contemplation of sensation as suffering of love. How often do they succeed? Will their is a practice to relieve suffering and also to happiness last? People in love embrace but generate wisdom. later on the feeling of being happily bonded may turn into a feeling of being stuck to each other.

It may be our natural desire to seek happiness and avoid suffering, yet we need doctors, hos- pitals, police, law courts, funeral homes, and so on. If the nature of existence is not suffer- ing, why do countries need armies? Why do countries need protection from each other? Why do we need to go through customs when we travel?

No sentient being can escape the reality of impermanence; it inflicts our lives with suf- fering; it is intimately tied to the nature of suffering. Existence itself is the nature of suf- fering, and the more we try to resist suffering, the more we suffer.

The bliss of samadhi can be profound and vast, yet those who attain it are still in the realm of impermanence. Sooner or later their samadhi power will be exhausted, and they

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 10 11 Chan Magazine Spring 2006 Spring 2006 Chan Magazine 12 13 HOLD STEADY, SWIRLING

A balloon’s hot air casting an iron shadow, the links weaving me.

Words where words will not, swinging axe handles at stars. Reflection in wood.

Learn enlightenment: five pounds in a one-pound bag, seed in a flower.

I lose track of truth in my overwhelming glare. Seasons overlap.

Sound passes through rock, rattling hibernators. Even fools wake up.

Home from Cold Mountain, unshakable in earthquakes, she milks the old cow.

– Mike Morical

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 12 13 Hung-chou Chan by Dale S. Wright

A radical style of spiritual practice that arose in a remote section of China more than a millenium ago informs our understanding of the Chan school to this day.

The origins and history of The word Chan means meditation, and that as we know it today owe a great deal to the was no doubt the primary practice as well development that took place in the 8th and 9th as descriptive characteristic of early Chan. centuries CE in a remote and rural section Meditation had from the beginning been of Southcentral China called “Hung-chou,” one dimension of Buddhist practice, at least today Northern Chiang-si province and still in principle if not in actuality, but the early largely rural. Indeed, as contemporary China Chan monks were the first in China to accord opens itself to the outside world, visitors in- it a central place. Without discarding medi- terested in the “golden age” of Chan are be- tation altogether, Hung-chou Chan seems to ginning to explore the temple ruins that are have once again shifted the focus of concern still to be found throughout the countryside away from this contemplative practice. With- in this region. There are excellent reasons for out question, meditation continued to have our curiosity. For it was here that a radical a role in their practice. But more often than style of Chan spiritual practice developed that recommending it, the literature of Hung-chou has defined this tradition since that time. The Chan criticizes the practice of meditation, or founding figure of this time and place was the more precisely, it criticizes the attitude or renown Ma-tsu Tao-i (709-788), whose style understanding in terms of which meditation of spiritual practice constitutes an innova- was being practiced. tive break with the earlier Chan tradition as A famous story in one biography of Ma-tsu’s we see it, for example, in the Chan of “East teacher, Nan-yueh Huai-jang, in the Trans- Mountain” monastery, or of Shen-hsiu and mission of the Lamp, has traditionally been Shen-hui, or in the voluminous Chan docu- taken as the most powerful expression of this ments found at Tun-huang. This reorientation point. Ma-tsu, a student eager for spiritual in style of practice is further developed in Ma- progress, sat long hours in meditation. Ob- tsu’s successors, such prominent figures as serving his absorption one day, his teacher Pai-chang Huai-hai, Huang-po Hsi-yun, and asked the obvious question, “What is the Lin-chi I-hsuan. The influence of these great great virtue of sitting in meditation?” Ma- masters had a profound impact on the Chan tsu replied, “Accomplishing !” Buddhism of the Sung dynasty (960-1260), The teacher then picked up a tile and began the development of this tradition in Korea to rub it on a stone. Ma-tsu asked, “What are and Japan, and on us in the West today. So, you doing? “Making a mirror.” Ma-tsu asked what is this style of spiritual practice?

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 14 15 again, “How is it possible to obtain a mirror One of the most common Hung-chou sayings by rubbing a tile?” The story ends with Huai- provides the rationale for this shift of under- jang’s rhetorical question, “How is it possible standing concerning the practice of medita- to obtain Buddhahood by sitting in medita- tion or any other practice: “This very mind is tion?” Buddha!” What Ma-tsu and others communi- cated through this saying is that what seems That it would indeed bring about that goal to be the most remote, transcendental goal was an assumption of early Chan. But at is, paradoxically, nearest to us. Hung-chou least by Ma-tsu’s time some teachers began monks, like other Buddhists before them, to conclude that the understanding support- spoke of enlightenment as a “return,” a re- ing this practice had the effect of precluding turn to and encounter with one’s own deepest the very realization to which it was directed. nature. This “original nature,” a spontaneous What practice aimed at a goal of attainment attunement to the world, is what is most eas- presupposes is that human beings lack some- ily overlooked in the act of striving for a re- thing fundamental, that there is something mote goal. Therefore, Huang-po, Pai-chang’s that is attainable from someplace else. But most celebrated student, responds to the this is just what the Hung-chou masters de- question “How does one bring about enlight- nied: “Since you are already fundamentally ened mind?” in the following way: complete, don’t add on spurious practices.”

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 14 15 “Enlightenment is not something to be at- dinary enabled a dramatic transformation of tained. If right now you bring forth this ‘non- Chan practice—anything could be considered attaining’ mind, steadfastly not obtaining a “practice” if by practice one means, not one anything, then this is enlightened mind. En- activity among others that one does toward lightenment is not a place to reside. For this a pregiven goal, but just what one does. Ac- reason there is nothing attainable. Therefore, cording to Tsung-mi’s more traditional point [the Buddha] said: ‘When I was still in the of view this went too far, even to the point realm of Dipamkara Buddha, there was not of regarding “the moving of a muscle or the the slightest thing attainable’.” blinking of an eye” as a sign of Buddha-na- ture. A sanctification of the ordinary meant The act of striving is itself what creates the that, to be a Buddhist, one need not speak distance or separation that striving seeks to in a classical language; ordinary, colloquial overcome. A “dualism” separating the prac- language was even closer to the fundamen- titioner from the goal of practice was the tal attunement within which one dwells by presupposed background that had supported birthright anyway. The manual labor that not only the practice of meditation but also at least partially supported the Hung-chou the entirety of Buddhist practice. Yet even monasteries could likewise be taken, not as striving could not be rejected in a dualistic something menial and base, but as a practice way; somehow the appropriate posture was expressing one’s deepest nature. “Chopping beyond both extremes, striving and its nega- wood and carrying water,” the most ordinary tion. Thus, The Extensive Record of Pai-chang of T’ang dynasty tasks, were to be seen as the claims: extraordinary Way itself. Given this reversal “A Buddha is a person who does not seek. If of Buddhist priorities, the presumptuous you seek this you spoil it. The principle is one young monk, Lin-chi, could say that what of non-seeking. Seek it and it is lost. If one his teacher, Huang-po, had to transmit to him holds onto non-seeking, this is still the same was “not much”. as seeking.” That the extra-ordinary was to be found no- The admonition not to seek, difficult indeed where except within the ordinary was perhaps in an institution centered on spiritual quest, the most important principle in T’ang dynasty functioned to direct the practitioner to what Buddhist thought generally, and had therefore is already here, that is, to the “ordinary” that been formulated in various theoretical ways one previously hoped to transcend. This redi- before Ma-tsu’s time. What the Hung-chou rection of attention to the “ordinary” and the masters contributed to this principle was “everyday” is perhaps the most characteristic twofold: first, a realization that the principle theme of Hung-chou Ch’an. For them, “Every- had the effect of undermining the theoretical day mind is the Way.” Meditation, therefore, (and dualistic) formalism within which it was need not be a special activity requiring its own established, and second, a way of integrating time, setting, and posture. Every moment of the principle into authentic daily life. life, “sitting, standing, or lying down,” ought Integrating Chan thought and realization into to be seen as a primordial manifestation of daily life required not only a new way of act- Buddha-nature. This reorientation to the or- ing, but also a new way of speaking. No prac-

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 16 17 tice so distinctly characterizes Hung-chou of formal study that characterized Bud- Chan as its discursive practice. In examining dhist practice up until their time. Following the kinds of rhetoric found in the literary tra- ’s criticism of “dependence on ditions of Hung-chou Chan, we need to reflect words and letters,” they sought a mode of briefly on our sources. There are numerous being free from the kinds of closure and ri- texts that transmit this kind of Chan to us. gidity that language and texts suggested to They consist not in the writings of Hung- them. They tended to stress their difference chou masters but in collections of “sayings” from earlier traditions in order to set out a remembered, recorded, rewritten and perhaps new identity for practicing monks. In retro- totally created, and circulated among monks spect, we can see that these differences, while and laypeople of the area. These include seg- real, were not as great as Hung-chou rhetoric ments of lectures, question and answer ses- claimed. sions, uncontextualized sayings, and descrip- The language of Pal-chang and Huang-po, tions of actions—especially encounters be- for instance, is laced with references to Bud- tween Chan masters—all of which circulated dhist sutras; clearly, they were accustomed to in manuscript form until they were collected, closing an argument with a quotation, edited, and printed in later centuries. thereby substantiating the point, as was the The Hung-chou masters did not write for practice in Buddhist discourse. Sometimes, ideological reasons—they rejected the kinds sayings recorded as the language of the mas-

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 16 17 ter were actually segments from sutras or personal notebooks recording significant say- other texts. Nevertheless, a movement away ings and events. These eventually circulated, from dependence on sutras began to take first among copractitioners and then more place in Hung-chou Chan. The colloquial lan- broadly, becoming in effect the new sutras. guage of these monks was also a significant These “sayings,” however, like the words of departure from the formal language of the sutras, were thought to be hindrances to spir- earlier tradition. ituality if they were taken as objects of knowl- Though a great deal of Hung-chou rhetoric edge, or as somehow sufficient in themselves. is anti-study, anti-text, and anti-language, Sayings indicated, hinted at, or evoked, elic- it would be a mistake on our part to read ited, something beyond themselves, which this “language” literally, without recogniz- was clearly unattainable through direct ref- ing the fundamental erence. They referred role that study, text, “THE ‘NATURE’ OF FUNDA- to no spiritual object and language did in at all but rather, indi- fact play in Hung-chou MENTAL EXISTENCE CANNOT rectly, to a disclosure Chan. Reading, for ex- of something that was ample, continued to be BE SPECIFIED IN LANGUAGE. prior to all conceptual- an important practice, ORIGINALLY IT IS NEITHER ization. In this context, although what Hung- language and its set of chou monks read and ORDINARY NOR SACRED, NEI- conceptual categories how they read under- seemed to run aground. went transformation. THER EMPTY NOR EXISTENT, What they sought to The way of reading NEITHER GOOD NOR EVIL.” encounter was beyond shifted from focus on all categories, and even the objective content of beyond their negation; sutras to personal, experiential appropriation it always stood in the background of focal by the reader, while what they read gradu- awareness even when the spiritually adept ally shifted from sutras to accounts of words sought to grasp it. This realization brought and actions of Chan masters. There was also the Hung-chou masters to deny their own a greater emphasis on spoken discourse, religious categories—Buddha, Mind, and so on lectures, question and answer sessions, on—and then, even further, to deny that ne- and what came to be known as encounter gation. Thus, Pai-chang claims: “The ‘nature’ dialogues. But whenever spoken discourse of fundamental existence cannot be specified seems important, it inevitably gets written in language. Originally it is neither ordinary down, especially in a society as thoroughly nor sacred. Nor is it defiled or pure. And it literate as China had become. On this basis is neither empty nor existent, neither good a new genre of Buddhist literature emerged nor evil.” Regarding references to what is re- in Hung-chou Chan, the “Discourse Record” vealed in spiritual awareness as dangerous or texts. So eager were these monks to appropri- at least misleading, more often than not texts ate the language of their masters and other show greater concern with the stance or pos- renowned teachers of Chan that they kept ture required for the disclosure to occur than

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 18 19 they do with its “source” or referent. “When Although reflexivity (reflecting back on affirmation and negation, like and dislike, the oneself) is sometimes an element in this re- principled and unprincipled, and all knowing orientation, Hung-chou spirituality does not and feeling are exhausted, unable to entangle consist in focus on the self, or subjectivity, you, then there is free spontaneity in all situ- but instead seeks to discover a ground of ations.” experience and action more primordial than subjectivity. On this point Hung-chou Chan The detachment called for in this passage is can be seen to be in continuity with the basic perhaps the primary element in Hung-chou Buddhist concept of “no-self.” Although the spirituality or, at least, a prerequisite to other precise sense in which there is “no-self” can, elements. Letting go of habitual categories and indeed did, change, these monks and and forms of awareness was essential to the masters understood themselves to stand in a process of opening up a dimension within tradition of spirituality that called them into which deeper awareness might be disclosed. a dimension that is “presubjective”—prior to What obstructs this “deeper awareness” or and deeper than the separation of self and “original nature” is the search for security world, subject and object. Thus in continuity through fixation and enclosure. Seeking to with the world, yet without losing unique- effect release and freedom by calling at- ness and individuality (indeed enhancing it), tention to forms of human bondage, Hung- the practice of Hung-chou Chan was thought chou rhetoric employs the following verbal to enable an open involvement in and respon- metaphors: holding on, grasping, fixating, siveness to the world. The character of this obstructing, losing and seeking, separating, responsiveness was thus seen in radical op- differentiating, blocking and screening our- position to the narrow and enclosed disposi- selves off from more extensive attunement. tion that accompanies self-centeredness. Detachment requires a “letting go” and “re- lease,” not of things so much as of the kind of Polarization of self and world gives way to a self-understanding that holds and grasps at reciprocity between them, or, in Huang-po’s things, unaware of the more primordial back- words, a “mutual correspondence”. Living ground within which both self and things within such correspondence meant that the have their existence. Thus, after establishing motivation for action derived from a source “detachment as the fundamental principle,” beyond the willfulness of personal subjectiv- Huang-po claims that one who is “free” is not ity. Freedom of movement, therefore, meant “separate from all affairs.” That freedom is something quite different from the liberty not an escape from things or affairs takes us to move as one desires. On the contrary, it back to the Hung-chou concern for the “or- meant a freedom from the tyranny of those dinary.” Freedom, Buddhahood, is available desires such that one could move in accor- nowhere else but here, within the “everyday.” dance with, and thus be moved by, the world Thus it is not so much a matter of release around one. This freedom and spontaneity from our current situation as it is an awaken- of speech and action became the hallmark ing to that situation, as well as a deep sense of Hung-chou spirituality, which now, at the of being situated or contextualized within a turn of the millennium, continue to reverber- larger, encompassing whole. ate around the world.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 18 19 Retreat Reports Dear brother and sister retreatants, about silence very relevant. I did not get to experience the profound silence I was looking While I am familiar with monastic set- for until the 7th day of the retreat. tings in the Christian tradition and have done many solitary retreats in nature in 5) I was deeply moved by the devotion and different parts of the country, I have not sincerity of other participants who formed had an experience like this one. I am not a our little . They gave me joy, warmed Buddhist, but have read much about Buddhist my heart, inspired and humbled me. philosophy, and this experience deepened my understanding considerably, particularly of 6) Through most of the retreat I felt at one the Heart Sutra which we recited daily. with everyone and everything. I’ve had this experience before, but not sustained like this. I would like to list the parts of the retreat I Shih Fu’s explanation about and found especially significant. the body being one with the environment was very relevant to me. I felt my whole life, past, 1) Shih Fu’s talks. He made difficult material present and future and the lives of people in accessible, and I was delighted with its con- many different situations all over the world tent and the wonderful skill of the translator. were also in my body.

2) I loved the chanting and found my whole In closing, I’d like to say that I found the body and soul resonating with it, and felt very retreat very demanding physically, psycho- much at one with all the other participants. logically and spiritually. Physically, I felt my body in ways I had not before (the pain of sit- 3) The most powerful exercise for me was car- ting for so long and these 66 year old bones rying the bowl of water. Symbolically it was in frequent contact with hard wood floors). so rich. We all received our water from the Psychologically, It was hard not having any same source, the lake. We were each given solitude or privacy. And spiritually, not being water, a precious gift and symbol of life, to a Buddhist, I found it hard not to hear of the carry without spilling any. The water we each immanence of a Supreme Reality (whatever had in our bowls was one, one life, and we it may be called) in all phenomena and as a each carried it preciously at our own tempo, presense to relate to. each of us holding the bowl in our own way. I could go on about this, but I think you I hope your retreat was good too. know what I mean. Peace, 4) I came to the retreat with a deep hunger for silence and found Shih Fu’s explanation F.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 20 21 I’m in the middle of exams so this has to be short. Practice

But I had a really great time at the retreat - it When I awoke the trees chorused: made me so much more mindful of my actions and the Dharma talks helped me understand Birds dream of song in their sleep a lot of Buddhist teachings that previously I Perfecting scales, trills, arias had trouble understanding just from reading Dedicated to trees, tree-dwellers, the universe Dharma books given out at temples. More im- The throbbing birdbrain grasping portantly, it’s inspired me to meditate daily, That special quality of sky and practicing has definitely helped me stay No other creature might possess. calm this past week! And it’s funny you asked for a poem, because I was trying to work on And so my heart dreams of you, an idea a friend gave me, about how birds Sonorous melody that fills my chambers, dream in their sleep, and ended up writing With every breath about meditation... insofar as I understand Send my tuning fork trembling my own experiences as a beginner to medita- Into perfect pitch tion. Bruise with absolute precision The unmarked pathways of my gaping soul. One thing that will definitely stay with me is what Guo Qian Fa Shi said about practice – R.P. being like cleaning out a 1000-year-old toilet – it will be a never-ending process!

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 20 21 Dear I. and J., The emptiness of time: When I was sitting, I could feel that each moment was just like I am here at the Dharma Drum Retreat Cen- we were filling an empty bucket with drops ter, participating in an intensive retreat on of water, one drop at a time. It was like look- silent illumination. I started the pilgrimage ing at a clock with the second hand moving from Kitchener, Canada on June 23rd by bus. around the circle one click at a time. My mind It took 12 hours to get to Manhattan. I ar- was totally focused, with no thought at all. rived early at the Chan Meditation Center in After awhile, I was not aware of where I was. Elmhurst, Queens and joined the group for You might ask me, “Did you feel anything?” breakfast and lunch before we all left by bus My answer is, “No. I was just with time, or to the Dharma Drum Retreat Center in Pine riding with time.” Bush, New York. The stopping and running of time together: This was not my first visit to the Retreat Cen- Zarko led us into the woods to do a direct con- ter, but it was, from my experiences, a very templation exercise. As I was totally absorbed special one. At this moment, I find the eight with the surface of the pond with my eyes, I days of the retreat very memorable. I started also heard the running sound of water just every day with a beginner’s mind or an empty underneath the road. That’s time as each mo- cup. ment passes by. When you are with the mo- ment, you do not realize time is moving and, I could tell you many stories. For example: at the same time, it is not moving, except that you do not realize it. We do not realize that The symphony of snoring in the Chan Hall time is both moving and not moving. after 10 p.m. and before 4 a.m. every night woke me up. I never knew what time it was. My body froze during the walking meditation The sound of snoring filled the quarter of when David shouted loudly. Normally, I could Chan Hall, where we slept. Sometimes croak- anticipate what was going to happen when ing started with resonance from others who the timekeeper shouted, “Stop!” But David were sleeping. I felt it was very strange that changed the exercise to a slow walk before I listened to the sound without judgement. It shouting “Stop!” which I did not expect. My was like an orchestra playing a symphony, whole body was still. There was no thought in except that there was no conductor. I could my mind. My mind was empty. relate this situation to frogs praying in the dark night around a pond. I just listened. It Yesterday, Guo Yuan Fa Shi gave each of us did not disturb me at all. In some sense it a bowl of water, almost filled, from the lake. enriched the silence of the night. Shifu would The exercise was to walk from the lake back say it is the unification of the mind and body. to the meditation hall holding the bowl of I do not know how long this lasted before I water without letting the water spill out. Yes, returned to my dreamland. I was not tired the we had to hold it with two hands. We were next morning. warned, not to let the water spill.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 22 23 I started to walk slowly, one step at a time, in front of the Buddha, I offered the bowl while at the same time paying complete at- of water and put down my “mind.” I bowed tention to the water. I needed total absorp- and turned back. In a split second, I realized tion. With each step of my walk, it looked that there was no bowl, no water, no Buddha, like I was carefully filling the emptiness of no body and no thought. Slowly, I came to time (like filling the empty bucket with water realize that I was carrying an empty bowl. drop by drop.) At the same time I was totally I walked slowly back to my M15 (my seat), absorbed with the water. It moved, just like a prostrated three times and was thankful for pendulum, for a long time. I must have shift- Shifu’s teachings. ed to a different state of mind. “Is the water moving? Am I moving? Is my mind moving? From that morning on, I sat in each session When is it going to stop moving?” I had no without effort, not even realizing that I was idea how long I was there. there. I was not sleeping either. Only when I heard the sound of “ting” from the bell did I Slowly, without realizing it, the water was realize the sitting had ended. still, without movement at all. At the same time, the bowl looked like a deep well. At this I and J, it was an unbelievable experience. moment, it seemed that time-and-space had I cannot use words to describe how I felt. I collapsed. Everything was still and quiet. It could repeat the story many more times. Yes, was vast and timeless. I do not know how there is something there, some meaning, but long this lasted. I was nowhere. I just filled I do not know what it is. in the emptiness of time. Suddenly, I realized that I was holding my “mind.” Yes, my mind It’s late. You better go to bed. was still, no moving, and very clear. Love, From here on I moved without effort, still one step at a time, like riding with time. When Uncle V I reached the main entrance of chan Hall,

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 22 23 The Past News from the Chan Meditation Center and the DDMBA Worldwide ______New Year’s Celebration, This was followed by the Repentance Cere- Sunday, January 29, 2006 mony, to express regret for our past unwhole- some actions and to dedicate ourselves to a The joyful greeting of welcome and “Happy better year, and with chanting the Name of New Year!” by the monastics, volunteers, and Shakyamuni Buddha. friends brightened our arrival at the Chan Meditation Center on Sunday morning, Lunar We had great merit on this auspicious occa- New Year 4704. The Chan hall looked splendid sion to receive a not only from with its festive red hangings and sumptuous our beloved and revered perennial teacher, red and yellow flower arrangements. People the Venerable Jen Chun, but also from another continued to stream in and before long there well-loved teacher, the Venerable Bikkhu Bo- was only standing room left. dhi, both from Bodhi Monastery in Lafayette, New Jersey. Wen Ling and Harry Miller, MCs for the day, opened the ceremonies at 9:00 AM. Guo Chian Dharma talk of the Fashi led the Litany of Buddhas, a chant in Venerable Bikkhu Bodhi: praise of the 88 Buddhas mentioned in the “Sutra of the Two Bodhisattva Brothers of “The beginning of the New Year is always Medicine,” the “Sutra of the Fixed and Settled an auspicious occasion when people come ,” and the “Sutra for the Salvation of together to enjoy themselves with good food the Flaming Mouths,” Buddhas with names and with having a happy life, but for those such as Jeweled Flickering Lantern Illuminat- who follow the Buddha Dharma it should also ing Buddha, Torch of Wisdom Shining Bud- be a time for reflection. We should reflect upon dha, Virtue Illuminating Buddha, Diamond our personal lives, in the way we interact Firm and Secure Pervasively Scattering Pre- with others and the world. First in our own cious Light Buddha, Great Strong Unadulter- personal lives as Buddhists, we should con- ated Progress Buddha, Great Merciful Illumi- sider whether we are following the path to the nation Buddha, Compassionate Powered Lord utmost of our advantage, to our full capacity. Buddha, Compassionate Treasury Buddha, We shouldn’t take the fortune of encountering Sandalwood Cave of Dignity Glorious Victory the Buddha’s teaching lightly because it is a Buddha, Virtuous Faculty of Thought Bud- very precious gift. To find the Buddha’s teach- dha, Greatly Dignified Glorious Lord Buddha, ing is like finding a precious jewel along a Precious Blossom Illuminating Buddha... dusty road, or a medicine that can cure every type of illness.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 24 25 “So when we find it, we should use it to Dharma talk of the best advantage. At the beginning of the New Venerable Jen Chun: Year we should consider our own lives and our dedication to the practice. We shouldn’t “Greetings to all the Venerables present as think it is bitter medicine, because it brings well as to the lay community. Today with my joy and happiness to our own lives and joy sincere reverent mind I want to offer to you and happiness to others. And so, when we four verses that I have written: reflect, what can we do ourselves along the Buddha’s path? The Buddha’s teaching gives New Year Verses Offered us many methods of cultivation, but they are to the Fourfold Congregation: all included in the Six Paramitas—generos- ity, morality, patience, diligence, meditation, 1. The most moving words are those that al- and wisdom—so we should make a sincere low people to joyfully transform vexations; dedication to perfecting, and practicing, and those affairs that are most pleasing to the cultivating the Six Paramitas. eyes arouse faith, reverence, and the increase of peace and joy. “Then one should also consider that our own lives are always closely interwoven with the 2. One who is free of self-grasping is able to lives of others and our whole society, and the truly embrace and hold others; a practitioner whole world, so as followers of the Buddha’s who gives rise to the intention of him teaching we have the obligation to illuminate or herself to others cannot but start right the world with the light of Buddhism. This is here. especially necessary at this critical point in human history when the dark forces of greed, 3. One who is replete with a magnanimous hatred, and ignorance are at large. worldview is always mindful of people in ev- ery thought and reflection; mindful of people “The Buddha’s teaching gives us the light of to the point of universally perceiving the af- Wisdom and the soft light of Compassion so fect of the Buddhas, for him or her the Bud- we can dispel the greed, ignorance, and ha- dhas are ever present, forsaking no one. tred in the world, to bring in a little peace into the world. So at the beginning of this New 4. Changing this world of abnormality and Year let us commit ourselves to the teaching transforming it to a world of equality, where for advancing ourselves along the Path, and each and every individual is equal and all af- also to bring the light of the Buddha’s teach- fairs flow, where people come together with ing into our communities and into the world. joy.

“Thank you all for your attention, and may “The most moving words are those that al- the blessing of the Three Jewels be with you low people to joyfully transform vexations. throughout the coming year.” The first verse refers to how human beings interact. The key here is language, words and language. We must be mindful of the way we communicate with each other. If we observe

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 24 25 the world, we see that the words of those who and the worldly teaching are fused into one are eloquent are always gentle and penetrat- another. It leads to peace and joy, not in a ing. Their speech conveys the content—even worldly sense. In the Buddhist sense, peace if it is a lofty concept—of their message clear- and joy means utilization of the Buddha’s ly, in simple terms.Those words will quench teaching by oneself. This is the process. The vexations. Not only do they have eloquent practitioner uses the light of Wisdom to speech, their words bring joy to people. The penetrate his or her full being, and the self- joy comes from within, from the Buddha’s grasping tendency diminishes little by little. teachings. Through the Buddha’s teachings, His or her mind will always be at ease, peace people’s minds become gentle. People have and joy. defenses that are as strong as iron. It requires something penetrating that can make the “One who is free of self-grasping is able to heart gentle. The Buddhist heart becomes truly embrace and hold others. This points gentle and free-flowing, like water; though to the fundamental problem. The cause of our free-flowing, the heart becomes stronger. suffering is grasping. Conversely, a person What makes the defense mechanisms so pow- can open up until they are totally free from erful and strong? Craving and greed, hatred, self and embrace everyone. A side note: Bud- and ignorance. How can we gain an entry dhism emphasizes community over the indi- into the practice of the Dharma? Which one vidual. Whatever community and individual should we do first? Greed is the first. It comes finds himself or herself in, they will be able to in many forms. Greed for power, an endless function freely with others. desire to accumulate power. The first task is to diminish and then sever the affliction of “In the second part, a practitioner who gives craving and greed. Then all the rest will per- rise to the intention of offering him or her- ish of their own accord. So I urge all of you self to others cannot but start right here, to please remember, out of all our vexations, the emphasis is on generating the mind of the most crucial one is greed. That’s where benefiting others. The major obstacle is our we begin. self-centered way of thinking. Because of this hindrance, we wallow in our self-centered “Those affairs that are most pleasing to the needs, but we see that this self is a result of eyes arouse faith, reverence, and the increase causes and conditions and this opens us up of peace and joy. All of us living, we engage in to the world around us. What is a Buddhist various tasks, but often we lack a particular practitioner? A practitioner is someone who attitude, and that is open, bright, upright, can thoroughly utilize the Dharma for himself straightforward. When one engages in a task or herself so that this self-grasping mind can in this fashion, then there will be nothing to perish and vanish. The meaning of the point hide and everything will be transparent, up- of departure refers to this practice of freeing right. For this reason, therefore, this person ourselves of self-grasping and is where we engages in an open way in accordance with must begin. This establishes a foundation, the Dharma, and whomever he or she inter- how to become a human being, actualizing acts with will have confidence in and respect what I have said. that person. The world-transcending teaching

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 26 27 “One who is replete with a magnanimous no-one, means extending our care to those worldview is always mindful of people in around us, helping them. We do not stop every thought and reflection. For the person there. We are mindful of all people. Shakya- with a big heart, his or her world is not nar- muni Buddha, before he reached buddhahood, row, but they consider the whole nation and his single-most concern was the suffering of the whole world. A bodhisattva practitioner is all beings. The Buddha interacted with others free from self-grasping, naturally. When they with the mind of equanimity, with ordinary reflect on events, they always think of the mind, equal to those around him. Within Bud- complete picture. This is the inevitable result. dhism, he was a person who could clearly lay Such a person always has others in his or her out the teaching to all sentient beings. So, own mind. What he or she thinks always con- like that, with his self-perception of ordinary siders the benefit of everyone, whether it’s a mind, being humble that way yet having single thought or a continuous consideration. penetrating wisdom to give the teaching to It is very important for a person to always benefit the people, his followers generated abide in the luminosity of Wisdom, simply to a tremendous amount of faith in him, and accord with the light of Wisdom. If we can do reverence. He was also extremely polite and this, then the mind becomes upright and open extremely humble. He made his own precept: and free of self-grasping. To whatever extent that he would never receive separate offering a person is able to do this, the mind becomes from people. He was just one among the rest truly powerful and strong. of the sangha. If we were to study the Bud- dha way, we would have to study concretely “The Chinese have an analogy for the mind: how he carried himself in daily life. As prac- an ocean. In the Buddhist’s view the ocean is titioners, we speak of democracy. But in the the Ocean of Wisdom containing all that is life of the Buddha, he can be considered the virtuous and meritorious. The ocean of mind most democratic being in the world. The Bud- is able to give rise to civilizations in human dha is the one who has fully understood and history and make connection with all sorts of embodied the meaning of democracy. This is things that benefit the world. When we come something valuable that we should study. We to realize the potential of this ocean of mind, must begin here. we must arouse and generate this mind and know how it works. We must generate the “What do we mean by perceiving the affect of great mind, to benefit others. The priority is the Buddhas? In all day-to-day interactions to help those who are less fortunate and in with people, the person with a Buddha’s mind need. Now for a person who is wealthy, their is able to respond with precision because he own mental state is like an obstacle. Those or she perceives everything as in a mirror. people need the light of Wisdom. A single At all times they are cultivating their mind. word can break through and allow the mind Buddhas are ever-present to this person. For to open up. this reason the Buddhas are forever pres- ent, and this person forsakes no one. They “Mindful of people to the point of universally would never let anyone get the short end of perceiving them as Buddhas, for him or her the stick. They would rather endure difficul- the Buddhas are ever present, forsaking ties themselves than let others endure. For us

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 26 27 practitioners, we must learn to embody what “In the last verse, the key here is this equal- he stood for: a capable person. Who is that ity: where each and every individual is equal capable person? That person who with his or and all affairs flow, where people come to- her whole being offers himself or herself to gether with joy. We should strive for it. From others with wisdom. the teaching of causes and effect there is naturally inequality. People reap the results “The second aspect of the Buddha is called of their past actions. But from the perspective quiescence or silence: silencing dualistic of causes and conditions, the interrelatedness thinking. The fundamental problem of our and interpenetration, the connection with conflicts with others and of friction in the those around us, then we can generate this world comes from our dualistic thinking: heart of equality. Then our self-grasping ten- “I” and “the other.” The Buddha has reached dencies will be dispelled and we can flow and the stage of being free from the oppositional connect with other people easily and extend mind, so he is free from conflict and in a rest- our joy to them. ful state. “When we cultivate this in our daily lives we “Changing this world of abnormality and will be able to spread peace to those around transforming it to a world of equality. In us and connect to them naturally because our the next verse, the key word is abnormality. negative tendencies will be dispelled. At such Why do I choose this word? There are those time, there will be peace. I conclude my talk who live in such dire poverty, yet there are here. Forgive me if I have said anything incor- people who are extremely wealthy and live a rect or made any mistake.” very, very comfortable life. This is something that we must think about and reflect on. Ab- The Sangha Offering Ceremony followed the normality comes in all forms and sizes: in a Venerable Jen Chun’s talk, and then a brand monastery or in a single family. Sometimes in new practice was introduced at the Center, temples people eat very well. At the same time, Sounding the Wishing Bell. The audience there are people in abject poverty. Because of was invited to listen to the sound of the bell this, there is no equality and no peace. If you and clear the mind of vexations, and then ap- are more fortunate, if you see your neighbor proach the bell and strike it while making a in trouble, you should take initiative to help wish—a wish for world peace and for peace in them, then this world of abnormality will our mind, or for increased wisdom and com- slowly change to become a world of equal- passion, or a dedication to Amitabha, or any ity. On a large scale, those who are extremely other deeply felt concern. After the Venerables powerful should step down and give back Jen Chun and Bikkhu Bodhi and their atten- what they have gained to the whole society. dants withdrew, a seemingly endless line As practitioners we must learn to face all of people began making their wishes at the kinds of abnormality and use a compassion- sound of the bell, after which they were given ate mind and contribute back to the world so a packet of rice blessed by Master Sheng Yen. this future of equality will be possible. The idea is to add a grain of this lucky rice to the rice you are cooking, so everyone who eats it will be blessed. By 1:00 PM many of

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 28 29 us were feeling quite hungry but the line of again had to be interrupted when the magic wishers stretched further than one could see. show was ready. This was fun not only for the children who were invited up to the front Eventually the Wishing Bell Ceremony was to participate and receive gifts magically ap- interrupted for the Lunch Offering Ceremony, pearing out of empty containers, but also for and then: food! Lunch was happy and sat- the adults who crowded around to enjoy the isfying, with the customary abundance of illusions and who also reached for the flying good food prepared by the dedicated kitchen gifts. Frenzied cries of “Over here, over here!” volunteers to whom we should all be so grate- were evidence that the Venerable Jen Chun’s ful. More than 300 guests and volunteers at- admonition to abstain from self-grasping was tended the day’s event. going unheeded in the heat of the activity. But it was exiting and so much fun! During lunch we were offered an unexpected and remarkable entertainment: a visiting swami from the Indo-American Yoga Vedanta Society sounded the conch without stopping for a full five minutes, using the circulating breathing technique. If this weren’t impres- sive enough, one should know that the gen- tleman is 110 years old! He is able to sound the conch for a full eight hours steadily. The Venerable Jen Chun, who himself is still go- ing strong and now well into his eighties, can be considered a youngster yet in comparison with this venerable swami. It suggests that we could all benefit from some deep breath- ing practice.

A video presentation of Master Sheng Yen’s New Year speech was also shown during lunch expressing his new year’s good wishes.

Finally the afternoon entertainment began. The choir sang three songs in Chinese, two of them flowing and gentle, and another livelier one that many in the audience seemed famil- iar with and bobbed along to. In English the choir sang “What a Wonderful World”. Next came a magic show, but while the magician —a gentleman from China—was setting up his equipment, the Wishing Ceremony re- sumed. Again, the line was endless and once

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 28 29 Thanksgiving Blessings Foundation to help them get to know the in New York place, absorb its ideas and even learn to put them into practice at home. Thanksgiving provided the occasion this year for a day-long ceremony of chanting the Sutra In greeting the relatives, Master Sheng Yen of Great Compasssion at the Chan Center in said, “Everyone of you here today is a special Queens, presided over by Guo Min, Guo Chien guest. Each of you gives vital support to full- and Chiang Wu Fashis. Nearly 80 people of all time staff members so they can give their all ages were in attendance. to DDM’s development. On behalf of DDM, I am here to thank you for your precious con- Guo Min Fashi explained that chanting whole- tribution. It is my hope,” he added wryly, heartedly rouses the most intense compas- “that everyone can enter into the volunteer sionate energy, and expressed the hope that spirit, and then perhaps issues like paychecks it might bring peace and happiness to people might not be quite so pressing.” Afterwards, around the world, to DDM practitioners and he joined the group for photos, with everyone to Master Sheng Yen. in a jubilant mood.

Attendance Surges at Children are more than welcome here, and can avail themselves of a range of activities DDM in including theater, pottery and drawing. Ac- cording to head of security Liu Yong-fong, With the inauguration of the World Center for “Practically everyone leaves here with a Buddhist Education in Taiwan last fall, the smile.” DDM facility has received a growing number of visitors, particularly on weekends. Located One happy grandmother with her son and in Taipei County facing Chinshan township grandsons in tow said she was overjoyed to on Taiwan’s northeast coast, DDM provides see that the Master’s dream had finally come a wonderful setting for people to get close to true, and brought into being a Pure Land for nature and practice Buddhism. practitioners. “I find it very encouraging. This place is deeply spiritual.” According to data compiled by security staff, in the first three weeks of November alone Seattle DDM Celebrates upwards of 6000 people made the trek to the beautiful rural setting. Indeed, to cope with Fourth Anniversary the mounting crowds, additional security staff was hired and two new parking lots In observance of the Fourth Anniversary of were provided. DDM’s Seattle community last November 13th, Guo Dun Fashi flew in from Taipei to One Saturday in late November, despite per- hold a half-day meditation for participants. sistent drizzle and overcast skies, almost 400 DDM staff members and their families came In explaining how to practice meditation, to visit on an excursion arranged by the DDM Fashi said he hoped the spirit of Chan could

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 30 31 be brought into everyone’s daily life, and Chang Wen and Guo Yuan, both students of shared the view of “Living Happily in the Master Sheng Yen. This serves as a prepara- Present.” Moving on to emphasize Cause and tion for the sitting and walking meditation Effect, he urged everyone to try to be diligent, that follows, and the program concludes with clean, forgiving, frugal, and more free of crav- a group discussion on the meaning of Chan. ing. When a problem comes up, “Face it, inter- pret it, put it down and let it go.” “The goal,” says Chang Wen, “is to attract more non-Chinese speakers so they can learn Fashi said we can embody the dignity of life about Chan, but we certainly welcome local by leading active and purposeful lives, whose people. The present location has been excel- worth cannot be judged by the strength of lent for meditation practice, but it seems that our bodies or how old we are when we die. not too many people know about it yet. Word We cannot, he observed, control how long we of mouth between friends seems the best way live, but we can try to master how broadly to let Westerners know about this program, and deeply we live, in order to enjoy more but we are going to put more effort into pro- sastifying lives. moting it. In the future, we hope more West- erners will come join us.” Community Director Chen Rui-chuan noted that thanks to everyone’s vigorous efforts According to Guo Yuan, the IMG has been in over the last four years, the Seattle commu- existence for at least 7 years. nity is now thriving as it enters its fifth year. In the months ahead, a Meditation Class is Student response is enthusiastic. to be launched, and Guo Chien Fashi will be asked to come and teach. And next October, “I feel great,” says Miss Lee, who is retired she said, the dream of having Master Sheng and lives in the Shilin district. “And every Yen come visit may finally come true. time I come here I enjoy it.”

Settle Your Mind, Clear Your Mind “I have come here at least ten times since I arrived from Hawaii,” explains Steven Kang , Every Saturday morning in Taiwan, a group who is also taking Buddhist classes online in of mostly non-Chinese speakers joins the Taipei. “I hope when I go back to Hawaii I can international Meditation Group’s weekly pass on some of what I’ve learned to anyone group practice at the Chung-Hwa Institute of who’s interested.” Chinese Culture, a branch of . Surrounded by elegant spas amid Michael O’Connor is a Canadian who has been luxuriant banyan groves, the Institute is lo- teaching English in Beitou for four years and cated in the Beitou district, a popular resort has suffered from stomach illness. He said area that provides a tranquil backdrop for that since he started coming to the IMG his contemplation. stomach pain has abated somewhat. “It’s stabilized,” he said. “And that’s an encourag- The three-hour program begins with the Eight ing sign.” Form Movement Meditation, led by Venerable

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 30 31 “The problem today,” says Guo Yuan, “is that Chan Chi Fashi was appreciative of the fact we have too many things to do and think that the conference emphasized the partici- about all the time. In fact, we need to give pation of young people. She noted that at a ourselves more time to slow down, relax, and World Youth Peace Summit held by DDM in get closer to nature.” However, he notes, our October of 2004, Master Sheng Yen had gone individual mental habits are reminiscent of so far as to apologize to the world’s youth on mischievous children and cannot be reined in behalf of the older generation for not having so easily. “It takes time to convert a bad habit done a better job of protecting the environ- into a good one.” ment.

“Meditation clears and brightens your mind, “But If we don’t start taking better care of the making your body and mind healthier and environment very soon ourselves, we’ll be the more natural,” he concludes. “Unfortunately, ones apologizing to the next generation, just most people don’t realize this.” like Sheng Yen,” she said.

For IMG program information and schedule As for specific environmental issues, she of events, please contact: commented, instead of focusing on legal as- Antonio Hsieh. pects, as often happens in the West, we really E-mail: [email protected] need to focus on purifying our own individual Phone: 02-2893-3161 x542 hearts. “If we do, it can actually influence our family, friends, society, and finally the DDM Present at Earth Charter’s whole living environment.” Fifth Anniversary As Chan Chi’s speech concluded with the Acting on behalf of Dharma Drum Mountain theme of moving “From the Inner heart to the and Master Sheng Yen, Guo Chan Fashi and Global vision” and the inauguration of the Chan Chi Fashi attended the Fifth Anniversary DDM World Center for Buddhist Education, of the Earth Charter celebrated last November it was enthusiastically received by the audi- 7-9 in Amsterdam. ence, and some even came forward to propose collaborative environmental conservation More than 500 representatives were in atten- projects with DDM in the future. dance, including Maurice Strong, special as- sistant to UN Secretary-General Kofi Annan, The two DDM representatives were also as well as Steve Rockefeller, Kamla Chowdry, warmly greeted by Rabbi Soetendorp, Chair- and Jane Goodall. man of the Jewish League in Europe, who had himself attended the inauguration of the The two monastics shared a letter on “The World Center in Taiwan last fall. Rising Great Compassion,” and also set about explaining to all who were interested DDM’s “The world really needs religious leaders like view on the “Spiritual Environment,” garner- venerable Master Sheng Yen to lead us to- ing an enthusiastic response. wards world peace,” the Rabbi said.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 32 33 Diversity Day at DHS Retreats at DDRC

On November 18, 2005 four members of the Ven. Guo Jun successfully conducted two Chan Center visited the Department of Home- intensive Chan retreats at the Dharma Drum less Services to give a Dharma workshop Retreat Center (DDRC) in his debut as the that included guided meditation. Echo Wong, resident teacher. These retreats were tradi- Chan Center member and a Program Analyst tionally headed by Chan Master Sheng Yen at DHS, invited the group and acted as emcee. (Shifu), with assistance from his senior mo- Rikki Asher, Jimmy Yu and Harry Miller also nastic disciples. However, since Shifu was not attended. able to come to the US this winter, Ven. Guo Jun, who received Dharma transmission from There was quite a bit of competition. The Shifu in September 2005, served as the guid- event was Diversity Day and members of DHS ing teacher in both retreats. could choose from Chan, African and Hispan- ic culture and literature, and even voodoo. The first of these, a Silent Illumination re- treat, was held from November 25 to Decem- The Chan members came with fruit, cookies, ber 4, 2005. There were forty-four retreatants flowers, handouts and a borrowed overhead from the US, Europe, and Australia. The projector. At first we thought that we might second, a Huatou retreat, was held from De- be alone, but before long we attracted six cember 26, 2005 to January 1, 2006, with 49 DHS members, some of whom were quite retreatants. Participants were very impressed enthusiastic at the prospect of hearing about with the guidance of Ven. Guo Jun. One re- Zen (Chan). All knew the word, but they did treatant described his teaching style as a not really know the philosophy and practice vivid mixture of tenderness and sternness, behind it. and was inspired by his ability to bring the often cold abstraction of Chan alive in every- We first asked what people thought of Zen day life. Many others were glad and reassured and responded to questions about whether to see that there is now a second generation Zen is a religion, a philosophy, a way of life, teacher at DDRC who is able to help lessen or all three. Harry Miller gave brief synopses Shifu’s load and to continue his legacy. of the Buddha’s life and basic teaching of The . Rikki Asher outlined the Please note: In order to increase the effec- physical and psychological benefits of medi- tiveness of intensive Chan retreats at DDRC, tation and led a brief yoga warm-up followed retreatants who have never attended one will by some short meditation sessions. Jimmy now be required to first complete a Seven-Day Yu answered a number of specific questions Introductory Chan Retreat. The new format about practice and overcoming difficulties in will introduce practitioners to the practices of meditation. mindfulness, huatou and silent illumination, all in one week. Introductory retreats will be Participants seemed to thoroughly enjoy the held throughout the year; please visit the workshop and we hope to do similar events website http://www.dharmadrumretreat.org in the future. for the schedule and details.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 32 33 yoga, walking meditation, readings, discus- The Future sion, and chanting the Heart Sutra. Saturday Sitting Group Retreats, classes and Every Saturday, 9 am – 3 pm other upcoming events. Half-hour periods of sitting meditation alter- nating with yoga or walking meditation.

Chan Retreats Sunday Open House Every Sunday (except May 15 for Buddha’s Chan retreats are opportunities for serious Birthday Celebration) practitioners to deepen their practice and 10:00 am – 11:00 am Group Meditation receive guidance from resident teachers. Re- 11:00 am – 12:30 pm Dharma Talk treats are held either at the Chan Meditation 12:30 - 1:00 pm: lunch offerings Center in Queens (CMC) or at the Dharma 1:00 - 2:00 pm: lunch Drum Retreat Center (DDRC) in Pine Ridge, 2:00 - 3:00 pm: chanting; Q & A for New York. English-speaking practitioners

One-day Chan Recitation Retreat (CMC) Classes at CMC Saturday, May 6, 9 am – 5 pm Taijiquan Classes Ten-day Huatou Retreat (DDRC) Thursdays, 7:30 – 9:00 pm, ongoing Friday, May 26, 5 pm – with instructor David Ngo, $80 for a session Sunday, June 4, 10 am of 16 classes, or $25/month.

Ten-day Silent Illumination Retreat(DDRC) Yoga Saturday, June 24, 5 pm – Saturdays, 4 – 5:30 pm, with instructor Rikki Monday, July 3, 5 pm Asher. $10/class. April 1, 8, 15.

Chan Practice Special Events Earth Store Bodhisattva Recitation Monday Night Chanting Sunday, April 9, 9:30 am – 3 pm Every Monday, 7 – 9:15 pm Devotional chanting of Amitabha Buddha; Buddha's Birthday Celebration 88 Buddhas Repentance on last Monday of Sunday, May 14, 10 am – 3 pm each month.

Tuesday Night Sitting Group "Zen an Inner Peace" Every Tuesday, 7 – 9:45 pm Periods of sitting meditation alternating with Chan Master Sheng Yen's weekly television program on WNYE 25, Friday, midnight.

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 34 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.

NORTH AMERICA

USA:

USA Headquarters Los Angeles: Georgia Contact: Stanley Kung, Sam Chin, Paul Dharma Drum Mountain Buddhist Lin. Duluth: Association (DDMBA); Dharma Drum 1168 San Gabriel Blvd., #R Contact: Sophia Chen Publications; Chan Meditation Center: Rosemead, CA 91770 4977 Dillards Mill Way 90-56 Corona Avenue Tel/Fax: 818-248-1614 Duluth, GA 30096 Elmhurst, NY 11373 Email: [email protected] or Tel: 770-416-0941 Tel: 718-592-6593 [email protected] Fax: 770-417-5897 Fax: 718-592-0717 http://members.aol.com/ddmchan Email: [email protected] Email: [email protected] http://www.chancenter.org Riverside: Illinois Tel: 909-789-6052 Dharma Drum Retreat Center Belvedere 184 Quannacut Road San Francisco Contact: John Chen Pine Bush, NY 12566 Contact: H. C. Chang 1632 South State Street Tel: 845-744-8114 102 South Camino Real Belvedere, IL 61008 Fax: 845-744-8483 Millbrae, CA 94030 Tel: 815-978-7159 Email: [email protected] Tel: 650-692-3259 Fax: 815-547-5550 http://www.chancenter.org Fax: 650-692-2256 Email: [email protected] Email: [email protected] California Chicago Florida Contact: Isabel Huang Davis: 2299 Pfingsten Road Contact: Grace Wei DDMBA Orlando Meditation Group: North Brook, IL 60062 6600 Orchard Park Circle #6221 Contact: Jin Bowden Tel: 847-480-1583 Davis, CA 95616 6082 Red Stage Drive Fax: 847-480-9064 Tel/Fax: 530-297-1972 Port Orange, FL 32128 Email: [email protected] Email: [email protected] Tel: 386-322-0524 http://www.ddmbachicago.org Fax: 386-322-3639 Email: [email protected]

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 34 35 Michigan

Northeast Ohio: Contact: Li Hua Kong Canada: Contact: Jeff Larko 1431 Stanlake Drive 339 Valley Brook Oval E. Lansing, MI 48823 Richmond Hinckley, OH 44233 Tel/Fax: 517-332-0003 Tel: 330-225-8722 Email: [email protected] Contact: Mei Hwei Lin Email: [email protected] 10800 No. 5 Road New Jersey Richmond, BC, Canada V7A 4E5 Oregon Tel: 604-277-1357 Contact: Paul Lee Fax: 604-277-1352 Contact: Sabrina Huang 1 Ireland Brook Drive Email: [email protected] 12715 SW 158th Terrace N. Brunswick, NJ 08902 www.ddmvan.ca Beaverton, OR 97007 Tel/Fax: 732-398-1569 Tel/Fax: 503-579-8582 Email: [email protected] Toronto Email: [email protected] Piscataway: Contact: Quin Feng Yang Contact: Maggie Laffey Pennsylvania 265 Main St., Unit 804 Tel: (732)463-1689 Toronto, Ontario, Canada M4C4x3 Email: [email protected] State College Tel/Fax: 416-691-8429 Contact: Kun-Chang Yu Cell: 416-712-9927 New York 425 Waupelani Drive #515 Email: [email protected] State College, PA 16801 Manhattan: Tel: 814-867-9253 Mexico: The Meditation Group Fax: 814-867-5148 Marymount Manhattan College Email: [email protected] Mar de Jade Oceanfront Retreat Center 221 E. 71st (2nd and 3rd Avenues) Chacala, Nayarit, Mexico Contact: Charlotte Mansfield Texas Contact: Laura del Valle MD Tel: 212-410-3897 USA phone 800-257-0532 Because of building security, please call Arlington: Mexico phone 01-800-505-8005 before visiting. Contact: Patty Yi Email: [email protected] Email: [email protected] 2150 East Pioneer Pkwy Website: http://www.mardejade.com http://www.MeditationGroup.org Arlington, TX 76010 Daily meditation; regular retreats; Tel: 817-274-2288 2005 residential period Long Island: Fax: 817-274-7067 Contact: Hai Dee Lee Email: [email protected] P.O. Box 423 EUROPE Upton, NY 11973 Vermont Tel: 631-689-8548 or 631-344-2062 Fax: 631-344-4057 Contact: Jui-chu Lee Croatia: Email: [email protected] 16 Bower St. Dharmaaloka Buddhist Center S. Burlington, VT 05403 Rochester: Dordiceva 23 Tel/Fax: 802-658-3413 Contact: Min Wang 10000 Zagreb, Croatia Email: [email protected] 170 Maywood Drive Tel/Fax: ++385 1 481 00 74 Rochester, NY 14618 Email: [email protected] Tel/Fax: 585-242-9096 Washington http://www.dharmaloka.org Email: [email protected] Teacher: Zarko Andricevic Contact: Dephne Chen Ongoing program of study and practice, 411 13th Ave. W. including courses in Buddhism and Chan North Carolina Kirkland, WA 98033 meditation, meditation group meetings,

Tel: 425-889-9898 and retreats. Contact: Hannah Yuan Fax: 425-828-2646 323 Whitney Lane Email: [email protected] Durham, NC 27713 Tel: 919-450-2668 Fax: 919-991-1728 Email: [email protected]

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 36 37 Dharma Drum Mountain: Belgium: ASIA No.14-5, Lin 7, Sanchieh Village, Chinshan, Taipei Luxemburg Tel: 02-2498-7171, 02-2498-7174

Hong Kong: Fax: 02-2498-9029 15, Rue Jean Schaack L-2563 Bonnevoie Email: [email protected] GD.DE Luxemburg Tel: 352-400080 Room 205, 2/F BLK B, Alexandra Industrial Building, 23- http://www.ddm.org.tw 27 Wing Hong St., Cheung Sha Wan, Poland: Kowloon, Hong Kong Dharma Drum International Tel: 852-2865-3110 Meditation Group: Warsaw Fax: 852-2591-4810 Contact: Guo Yuan Fa Shi Tel: 886-02-2778-5007~9 Zwiazek Buddystow Czan (Chan Fax: 886-02-2778-0807 Buddhist Union): Malaysia: Email: [email protected] Contact: Pawel Rosciszewski, Beata Saturday, 8:30-11:30 am, meditation and Kazimierska Dharma Drum Mountain Buddhism discussion in English at An Her Branch Tel/Fax: (22) 7275663, GSM 0-601- Information Centre in Malaysia: Monastery 205602 30 Jalan 16/6, 46350 Petaling Jaya, Tel/Fax: (22) 6208446, (22) 6498670, Selangor DE, Malaysia GSM 0-601-205602 Tel: 603-79600841, 603-7319245 Australia: Fax: 603-7331413, 603-79600842 Email: [email protected] Melbourne

http://www.media.com.my/zen 326 Church Road, Templestowe VIC 3106 : Australia Zurich Singapore: Tel: 61-3-4024-1997

Teacher: Max Kalin (Guo-yun) Dharma Drum Mountain (Singapore Sydney

Tel/fax: 411 382 1676 Liaison Office): 132 Pennant Hills Road Mobile: 4179 416 8088 No. 10 Second Avenue, Normhnhurst, Email: [email protected] Singapore 266660 N.S.W 2076, Australia http://www.chan.ch Contact: Ms. Yeh Yin Shia Tel & Fax Tel: 61-2-9489-5677 (65) 6469 6565 : Cell 9745 6565. Email: [email protected] New Zealand: London No. 9 Scorpio PL. Mairangi Bay, Auckland, 18 Huson Close Taiwan: New Zealand London NW3 3JW, England Tel: 64-9-4788430 Tel: 44-171-586-6923 Nung Ch’an Monastery: No. 89, Lane 65, Tayeh Road Western Ch’an Fellowship: Peitou, Taipei 24 Woodgate Ave. Bury Tel: 02-2893-3161 Lancashire, BL9 7RU, U.K. Fax: 02-2895-8969 Contact: Simon Child, secretary Email: [email protected], www.westernchanfellowship.org

Chan Magazine Spring 2006 Spring 2006 Chan Magazine 36 37 Chan Magazine Spring 2006 Spring 2006 Chan Magazine 38 39 Chan Magazine Spring 2006 Spring 2006 Chan Magazine 38 39 Chan Magazine Spring 2006 40