As a conclusion, I compose the following verse:

Busy with nothing, growing old. Within emptiness, weeping, laughing. Intrinsically, there is no “I.” Life and death, thus cast aside.

Bhikkhu Sheng Yen 1930-2009 Founder, Drum Mountain

Spring 2009 Chan Magazine  Chan Magazine

Volume 23,29, Number 42 Autumn,Spring, 2009 2003

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

Chan Magazine Spring 2009  From 4 Official notification of Shifu’s passing

Last Will and Testament 6

Transmission 8 Dharma teachers-in-training meet Shifu for the final time

New Year Greetings 20 Master Sheng Yen’s final talks

Gratitude and Vows 24 by Guogu

The 26 The third of four articles by Chan Master Sheng Yen

The Past News from the Chan Meditation Center and DDMBA 33

The Future Retreats, classes and other upcoming events 36

Chan Center Affiliates 38

Page One poem translated by Guogu

Spring 2009 Chan Magazine  From Dharma Drum Mountain Official Notifications to DDM Disciples Regarding Shifu’s Passing

Translated by Ven. Chang Wen and Chang Ji

Dear supporters and Dharma upholders of Shifu’s tireless lifelong mission of spreading Dharma Drum Mountain, Amituofo! the Dharma and bringing benefit to all sen- tient beings through his travels and under- Our guiding teacher in life, Master Sheng Yen takings could not have been realized without (Shifu), passed away peacefully on Febru- your involvement. Shifu was always grateful ary 3rd, 2009 at 4 PM ( time) on the for all of the support and devotion that you way back to DDM from the hospital in Tai- have shown him throughout his life. As Shifu wan. With this letter, we are proceeding with had instructed, we would like to convey to Shifu’s instructions to notify you of his pass- you on his behalf his utmost gratitude, bless- ing as soon as it occurred. ings, and bid of farewell.

Shifu once described the course of his life as Under Shifu’s leadership, Dharma Drum being full of illness and difficulty, yet he was Mountain has developed into a well-estab- always full of gratitude. He said this about lished organization and it will continue to himself: “Although I led a very busy life, very operate to carry on Shifu’s legacy by way of seldom was I troubled by matters out of con- DDM’s ethos in making contributions to so- cern for myself.” While advocating “Protect- ciety and to all sentient beings. In addition, ing the Social Environment,” Shifu pointed DDM’s devotees, monastic or lay, are all under out that “Death is neither a joyful matter, nor Shifu’s orders to never dispute over matters an occasion for grief; rather it’s an occasion regarding properties, funds, power, and posi- for a noble and solemn Buddhist ritual.” He tions. Rather, we are expected to uphold the stated in his will in 2004: “Busy with noth- standards of “Compassion, Wisdom, Harmony, ing, growing old. Within emptiness, weeping, and Respect and to carry out the education laughing. Intrinsically, there is no ‘I.’ Life and based on the Four Kinds of Environmental- death, thus cast aside.” Shifu viewed matters ism.” In accordance with Shifu’s vow—“Al- concerning aging, sickness, birth and death though the universe may one day perish, yet with an open-mindedness, demonstrating my vows are eternal. What I am unable to ac- the expansive breadth of his mind that tran- complish in this life, I vow to push forward scends the vexations of birth and death. This through countless future lives. What I am un- is Shifu’s most earnest admonition to us, and able to accomplish personally, I exhort every- his spirit serves as an exemplary model for us one to undertake together,”—we will be unit- all to emulate. ed in heart and vows and set out to spread the

Chan Magazine Spring 2009  Buddhadharma to benefit all sentient beings. ritual to all who are also concerned about Let us transform our grief into the strength Shifu and DDM. Please go to any DDM-af- of making vows and repaying kindness by filiated and branch centers to jointly perpetuating Shifu’s vows of great join our 14-day “Buddha-name recitation compassion. Dharma ritual: Repaying the Benevolence of Our Master” to show our gratitude and send We’ve been truly blessed to have been able to our blessings to Shifu. Please stay in close study under Shifu. Today, he displayed for us contact with your DDM society and/or group the ease of being “Thus Come, Thus Gone.” We (i.e. Buddha-name Chanting Society, Medita- know just like us, you all must also feel the tion Society, etc.). For more related news and deep sense of sadness in having to part with information, please visit the DDM website at Shifu. Yet we must remember that although www.dharmadrum.org Shifu’s physical body is no longer here with us, his Dharma-body has never left us, as his With palms joined, inexhaustible power of compassionate vows will forever remain in our hearts. Ven. Guo Dong, Abbot President and the of Dharma Drum Mountain At this time, we sincerely ask that you pass on the information on the following Buddhist

Spring 2009 Chan Magazine  Last Will and Testament The following is Master Sheng Yen’s will, written in 2004, translated into English by his disciple Chang Wen Fa Shi.

1. I was born in 1930 in the Jiangsu Province 3. All the Dharma centers that I have found- of , and my family’s surname is Zhang. ed and have been in charge of belong to the After I pass away, do not issue the obituary Dharma of Dharma Drum Mountain. notice, make meal offerings, build the grave, Except that they are financially independent , or monument, erect my statues, or col- in their operation, they should adopt a uni- lect my relics, if any. Please invite one to three fied mechanism with respect to the sustain- eminent elder Dharma masters to respective- ing of DDM’s Dharma tradition, education of ly preside over the rituals of sealing the cof- talents, mutual loving care, and personnel ar- fin, bidding farewell, cremation, ash burial, rangement. However, the branch Dharma cen- and so forth. All this must be carried out in ters overseas should take as their principle to a simple, frugal manner, and never in an ex- have a uniform style of Chan and make use travagant and wasteful way. In the mourning of local manpower, so that the pure, authen- hall, only hang an elegiac plaque with the tic Chan teachings will not decline and Chan words “ is Bliss” written by a callig- practice will take root and spread in societies rapher as an encouragement. Request people of different cultures. not to present flowers or elegiac couplets, but just recite “Namo Amitabha Buddha” to form 4. Whether the post of the abbot president of pure affinities for in the Western Pure DDM’s headquarters is assumed by one who Land. is elected internally or is an eminent bhikshu or bhikshuni invited from outside of DDM’s 2. If, after I pass away, there is any cash of- system, he or she, while succeeding to the fered to me by Buddhist believers and any rev- post, also succeeds to DDM’s Dharma ortho- enue from my copyright royalty, they should doxy, and shall inherit and carry on DDM’s be donated to Dharma Drum Mountain Bud- Chan lineage, and shall not relinquish the vi- dhist Foundation and Dharma Drum Moun- sion and aims of DDM, which all shall abide tain Cultural and Educational Foundation. I by permanently. The Buddha said, “I don’t have no personal property during my lifetime. lead the assembly; I am a member among the All my belongings have been offered to me by Sangha.” The abbot president is the Sangha’s the general public, so they should all go to spiritual nucleus, as well as supervises and the Dharma center of Dharma Drum Moun- advances the monasteries’ operation and tain (DDM), and be handled according to both Dharma affairs of the Sangha, making sure the codes established by the Buddha and my that they are resolved and executed by monas- will, which has been notarized by the court. tic members in accordance with the Dharma, precepts, and regulations, and that all live in joyful harmony, diligence, and purity.

Chan Magazine Spring 2009  5. In order to avoid misuse and adulteration, 8. My monastic and lay disciples have noth- any manuscripts of my writings which have ing to dispute over regarding properties, not been reviewed by me personally shall not funds, power, and positions. Rather they be compiled into books hereafter, except for are expected to act in compassion, wisdom, those that have already been published and harmony, and respect, and carry out the edu- can be included in the complete collection of cation based on the Four Kinds of Environ- my works. mentalism. Virtuous followers, please cherish yourselves. We have the good karmic roots 6. After I pass away, please request Profes- and blessed causes and conditions to walk sor Lin Qixian and his wife to complete the the path together, and we have “Chronicle of Master Sheng Yen’s Life” up to formed affinities while practicing under the the time of my death, as historical materials guidance of innumerable Buddhas in our past for the reference of future generations. There- lives. We will also be cultivating together the fore, please do not compile or print any com- supreme enlightenment at the assemblies of memorative collections and the like. innumerable Buddhas as fellow practitioners for one another in the right Dharma. 7. DDM’s Sangha is entrusted to carry out the instructions in my will. Please perform the 9. The wills that I made prior to this one can ceremony for my death not as a funeral, but be used as a reference. However, this will as a solemn Buddhist ritual. shall be the standard one.

Photo: Jerry Roach

Spring 2009 Chan Magazine  Transmission Dharma Teachers-in-Training Meet Shifu for the Final Time

In 1998, Master Sheng Yen (Shifu) began a The two-week visit began with a 7-day Hua- program to certify his senior Western stu- tou , led by Guoru Fashi especially dents as Meditation Instructors and Dharma for Shifu’s Western students. In addition to Lecturers. Since 2006 Guogu has continued Guogu’s group of teachers-in-training, the this program with advanced Dharma Lec- retreat was also attended by senior Western turer training and hands-on experience in (English-speaking) students from other parts leading short meditation retreats. In 2008 of the world, some of whom already lead small Shifu invited the group, now known as the groups of their own. At the end of the retreat Dharma Teachers-in-Training, to visit him at Shifu invited these students to a private inter- Dharma Drum Mountain in Taiwan. The pur- view with him. Presiding at this meeting with pose of the visit was twofold. First, it might Master Sheng Yen were Guodong Fashi, the be the last chance for some of these students Abbot President, and Guoyuan Fashi, DDM’s to meet with their Shifu in person, and he Chan Hall Master. Representing the Dharma wanted to give them encouragement in teach- Teachers-in-Training were Guogu, Rikki Asher, ing and spreading the Dharma. Second, Shifu Nancy Bonardi, Buffe Laffey, Peter Lin, Harry wanted them to see Dharma Drum Mountain Miller, Echo Wang and Bill Wright. Represent- for themselves, so they could understand the ing Croatia were Zarko Andricevic (a Dharma great work that had kept him from staying heir of Master Sheng Yen), Karmen Mihalinec, full-time with them in America. Mirela Rakocija, Mario Varsic, Ela Vukelja

Chan Magazine Spring 2009  and Maja Zinic. Also present were Trish Ing Transmission and David Wiley from Martha’s Vineyard, Hildi Thalmann from , Laura Del I am delighted to see all of you. Since I began Valle from Mexico, Lu Nelson from Princeton, teaching Chan in the west, it has been over Abbey Rader from Florida and Liz Shaw from thirty years. I see we have 21 persons here; Shambala Publications. all the old-timers, some of the representa- tives, and newcomers who have attended the After the meeting, Shifu invited all who were last few retreats that I’ve led are also here. present to come and see his house, called the I’m very happy to see all of you. Founder’s Quarters. We walked up a wind- ing, wooded road to a secluded structure at About a month ago John Crook and some of the highest point of Dharma Drum Mountain. his students, and Simon Child, came to Tai- Guogu led us around the outside of the little wan before they went on to the mainland for house, so we could see it from all sides. We a pilgrimage tour. There were seven of them, had heard that it is very rare for Shifu to in- and right now I see that there are 21. Added vite people up to the Founder’s Quarters, and together, that makes almost thirty. As for my- we did not expect to go inside, especially such self, my impact on mainstream Buddhism in a crowd of us. When we had nearly completed the West can be said to be not that successful. the circle, Guogu pointed to the side of the But you can’t say it’s a failure, either. Hav- house and said “Shifu’s room is right there. ing all of you, as disciples, at least 30 peo- Let’s join our palms and send our best wishes ple, makes me quite proud and happy. After for Shifu’s health.” As we did so, Shifu came over thirty years of teaching Buddhism in the around from the front of the house and found West, at the very least, I have all of you. It can us all standing there solemnly with joined be said that I have already planted seeds in palms and bowed heads. His quizzical expres- America and Europe for the future of Chinese sion seemed to say “what are you doing out . So that in itself is wonder- here?” and he gestured for us to come join him ful. inside the house. So we all crowded into his little sitting room. We stood around admiring Many people feel that transmitting the Dhar- his calligraphy table with its brush stand, ma is a mysterious, unfathomable phenome- and his meditation chair, and simply enjoyed non. But in fact, since the time of Shakyamuni the delicious atmosphere of the place while Buddha up until now in history, transmitting Shifu chatted with Guogu. Then the visit was the Dharma is simply a passing on of respon- over. We all walked away with a warm good sibilities—the responsibility of carrying out feeling of happiness, and for most of us that the mission of benefitting sentient beings was our last face-to-face meeting with our be- through Buddhadharma. As for this thing loved teacher. called “enlightenment”, yes, there is such a phenomenon called enlightenment. If people Here then are the words spoken by Shifu to have received , it does the Western students at Dharma Drum Moun- not mean that they have already attained tain, Taiwan, July 26, 2008. stage or are thoroughly enlightened. – Buffe Laffey

Spring 2009 Chan Magazine  Dharma transmission is not contingent on support the center, and some students were whether the recipient is enlightened or not. already teaching. Maezumi Roshi said, “You, Daido, should carry out the task of transmit- There are three pre-requisites for transmit- ting the Japanese line.” And Daido very ting the Dharma. First is to have a correct un- honestly said, “Roshi, I’m not enlightened.” derstanding of Buddhadharma. Second is to Maezumi’s reply was, “Just do it. Just start a have a stable life, to live a life of purity. (This center, and just go through the teachings. Just refers to the stability of a person’s character carry out the teachings, just start teaching.” and emotional life. That person must be very And so he did. Now, Zen Mountain Monas- steady emotionally and have the maturity to tery is a big place, attracts many people, and help people, living out his stable and pure life has benefitted many people. Daido Roshi was as an example for those around him.) Third is very honest and forthright in talking to his to have the vow to deliver sentient beings, to teacher. He was not enlightened, yet he has benefit sentient beings. Benefitting sentient a great center with many students, and many beings is compassion. Having the vow means of his students believed that Daido was en- wanting to use the Buddhadharma to make it lightened. That’s not the issue. The point is available to everyone. you just go teach. Benefit other people.

In the depth of your hearts, if you are equipped I’ll give you another example. Those people with these three aspects, then what else do we who teach Buddhism, who spread the Dhar- need, what else can we ask for? If you are one ma in that way, can be likened to basketball with the Buddhadharma and you live your coaches. For a basketball coach, basketball is life purely, then you and Buddhadharma are his area of specialty. He knows the game, he already together. Buddhadharma is the life knows the regulations, and he knows the at- within your whole being. And if you have the titude of the player. He knows how to shoot vow to benefit people through Chan, through the hoops in certain ways, the game strategy, Buddhadharma, then the Dharma transmis- he knows everything. But if you send him sion has already occurred, because there is on the court, he cannot play. If the winning not a “thing” that is being transmitted. When of the game depends on the coach’s playing, a practitioner can do this then he or she has the team will definitely lose the game. But, the responsibility of spreading the Dharma, the people that he trains, they can win the transmitting the Dharma to the world. game. They can shoot the hoops. Following the coach’s strategies, they will become great One example, Daido Loori Roshi of Zen Moun- players. tain had a chat with me one time; this was before his teacher, Maezumi Roshi Similarly, a person who teaches the Dharma had passed away. When Maezumi Roshi was is like a person pointing a finger towards the still alive Daido told me this story. Maezumi moon. The moon is the experience of awak- Roshi said to Daido, “You know I don’t have ening, enlightenment. All that the teacher many students who really understand and can do is correctly point at the moon and not can carry out my teaching.” At that time one somewhere else. This means he knows the of his students had a kind of bread shop, to Buddhadharma. He knows the principle of

Chan Magazine Spring 2009 10 it, and he knows how to practice the meth- od properly. He knows how to carry out the teachings so the practitioner can, and here is the key message, so that the practitioner can himself or herself discover, come to see, the moon. The teacher at most can point to the moon but he cannot help you, in a direct way, to see the moon. So in conclusion this means that an unenlightened Buddhist teacher can teach practitioners to become enlightened.

One more story: all of you know this Holly- wood star, a movie star who made his name through martial art. His name is Jet Li. Before he became a movie star, he was a real mar- tial artist. He won the National Martial Artist Tournaments (meaning the whole of main- land China); he won first place, five times, okay? He told this to me, so I was very curi- ous. I asked him, “So, how many times has your teacher, your trainer, won this national tournament?” And Jet Li was sorry to say, Lecturers. They begin with basic study of “Not a single time.” Buddhism, going through the course, and then passing an examination. They can begin Prior to coming here Guogu sent an e-mail to to teach open classes at the beginning level. me about the future of the Dharma Teachers- As their students ask them ever deeper ques- in-Training. Basically his question is, since he tions they learn slowly in that way; because will be leaving to Florida very soon, what’s their students require it, they too will have to going to happen to the group? How will they deepen their understanding of the teachings. continue to help spread the teachings? What So they will learn through teaching continu- will be the internal structure for continuing ally, open classes that are on an intermediate to train them? level or even deeper level. So these are the two basic strands of teacher training that we Basically we have two types of Dharma Teach- have been doing, for those of you who didn’t ers-in-Training. One is people who are clear know. with the method and have ability to teach beginner’s meditation. They have assisted in As for Zarko in Croatia, he can do both. In retreats as long as three days. Some of them retreats he can lead up to seven or ten day are able to lead short retreats themselves. retreats and he’s able to give courses and They are called Meditation Instructors. The workshops on Buddhist doctrine, he’s already other type is people who are inclined to teach been doing that. Buddhist doctrine. They are called Dharma

Spring 2009 Chan Magazine 11 For those people who are meditation instruc- tors, the process of becoming one is not that difficult. You have to of course have attended retreats, either Silent Illumination retreats or Huatou retreats. You have to go through the training course, pass the written exam and the presentation exam. Once you do that you can begin teaching the Beginner’s Meditation classes. A step beyond that is to continue to go on retreats, both Huatou and Silent Illu- mination, and understand the correct attitude and methods of these two practices. And two things more: you have to have the patience of a teacher, and you have to have the car- ing, the concern, for practitioners, for oth- ers. Then with the knowledge of the method you can actually guide, learn to guide maybe shorter, eventually to longer, Silent Illumina- tion retreats and Huatou retreats.

In the future when you do lead these retreats and you run into students with physiologi- cal or psychological reactions from medita- tion, that’s also very easy to deal with. The principal is you tell them there are no ghosts around, there is not some supernatural cause and definitely there’s no behind all of these phenomena. It’s basically problems that stem from wandering thoughts. Also, originally, maybe prior to meditation, they al- ready have some kind of issue with the body. So through meditation there will be psycho- lightened?” I myself have been asked many physiological reactions that come out. As for times. In the West, in the East, my answer is the lesser kind of issues, leg pain, back pain, very simple: “Whether I’m enlightened or not, headache, we don’t even have to talk about that’s my practice. What is more important that. Just tell them to deal with it. is the fact that I can lead you to enlighten- ment.” Many people nowadays are very curious, particularly in the West perhaps, when they The experience of enlightenment is indescrib- learn retreats or some kind of practice, the able through words, and it is something of first question they bring to you as a teacher, one’s own self nature, one’s own practice. they want to know, “Excuse me, are you en- There is no need to tell people that you’re

Chan Magazine Spring 2009 12 enlightened, if you are. Even if you are, and not something that you get from the teach- you tell people “Yes, I’m enlightened” it will er’s mind, somehow transplanted to your not necessarily benefit them. When it comes mind. It’s nothing like that. So-called Mind down to it, it has no real relevance. If you Dharma is simple; it is your personal, direct tell them, “No, I’m not enlightened,” then the experience. Of what? Of the teachings and of dust from them running away is faster than the methods! And this is not something that anything, right? So they don’t even begin to anyone can transmit to you. It’s a figure of practice. So the more important thing is to tell speech. them, “I can point out the way for you, as a student, to become enlightened.” What does it mean to have the experience of the teaching and the methods? Two things; The way to avoid the issue of whether or not after you have practiced your vexations are we are enlightened is you have to very explic- diminished, and your compassion has in- itly state to the students that the teachings creased. So if you have this, if you truly have have a source. It’s not something that I cre- this experience of your vexations decreasing, ate, this new set of things. I have received the and your genuine concern for sentient beings, teachings from Chan Master Sheng Yen and your compassion, is increasing or deepened, this line of teachings also has its own his- then you have tasted this Dharma of Mind. tory. Simply put; your mind is transforming; your mind is coming in accordance with the Dhar- The Dharma that I transmit has its source in ma. Chinese Chan Buddhism. So this is the Dhar- ma that I will transmit to all of you as stu- So that is Dharma Transmission and Mind dents. Central to this is, one, that you must Transmission. It is not something from out- have confidence in me. Two, you must abide side. It is definitely not something like, you by what you have learned from me, and not sit in meditation and you become insane, or create your own kind of strange thing that you see some kind of image, maybe some you add in there, in the mix. In this way the holy , deities or something, no Dharma transmission between all of you and experience is like that. It’s the experience of myself can be complete and pure and will two things, can you remember? [asking the continue. audience] — The teachings and the methods. And the Mind Dharma is your own experience Perhaps I should clarify a little more about of what? Vexations decrease, compassion in- this Dharma transmission business. Since the creases. time of the Buddha until the present, what is transmittable of the Dharma? Only two What exactly is the experience of enlighten- things; the responsibility of carrying out the ment? It’s very hard to describe but what I teachings, and the correct methods. What is can say definitely is that it’s not some experi- not transmittable, and you may have heard ence, and it’s not some state of mind. That’s this word, is the Mind Dharma; transmission the key. If you think it is some kind of experi- of mind. Many people have misunderstanding ence of something, or a state of mind, then of what this Mind Dharma is. It’s definitely it’s not enlightenment. In fact there’s not a

Spring 2009 Chan Magazine 13 single thing in the awakening of enlighten- of seal. It’s just mutual recognition, double- ment. Why? Because you have tasted empti- checking what you yourself have experienced ness. It is, relatively speaking, a state of no from someone who already knows. That is so- mind. No self. No self that grasps onto any- called “inka” or seal of approval. thing. So it is indescribable in any words or language. Short of that, all experiences and As for me, I’m an ordinary monk. I’m not an states will have some sense that you have arhat. I’m not a Buddha, just an ordinary acquired something, you have experienced monk. But, over the years, especially as I get something. You know, we call it: going up, older, and because of my nature, I have few or down, or deep, or profound, or shallow, or vexations, a little fewer than you folks. And expansive, all these states of mind, none of my compassion? A little more than you folks. them are enlightenment. And my wisdom? The older I get, the more years I have been teaching the Dharma, my The true enlightenment is something that wisdom seems to increase over time. So this you yourself know. And when you do come to is how I feel. know this personally, it’s indescribable; it’s not a state that you have ever experienced. As for all of you, don’t dream of, “I have no Because in terms of any conditioned way that vexations now.” But what is attainable is, you have been living your life is totally differ- “Yes, after practicing Dharma, the teachings, ent than that. Because it’s not about grasp- the methods, my vexations are fewer. In the ing something or attaining something, and past it used to be very heavy, this burden, and your vexations are drastically decreased in now it is less. And my concern, my genuine that moment, or for some, are no more. So concern for sentient beings and others has you, depending on the depth, will definitely increased a little bit. And my understanding know. When vexations have decreased to the of Dharma also has increased.” Can such a minimal or vexations just vanish, then you person be a Dharma Teacher? Of course. will feel self at ease under any challenges and any situations in your mind. There will not For example — Carmen, from Croatia. I didn’t be any sense of struggle or sense of loss, no, transmit Dharma to her. I didn’t give her my none of these mental states and movements. seal of approval for enlightenment. Now, do There’s no one grasping, there’s no grasping you think she can transmit the Dharma? of that. Self at ease — because there’s self at [Shifu asks Carmen directly] Do you think ease that’s why you know it. It’s unlike any- yourself, you can transmit the Dharma? thing you have experienced; under any cir- cumstances you cannot be disturbed. Carmen: I’m helping it to be transmitted.

Now if the enlightenment is shallow, and Shifu: That is Dharma transmission. She is you’re not sure, you’re wondering, “What is transmitting the Dharma. Buffe, for example, this?” then you go to a teacher and the teacher most of the time she is just so busy doing ad- will give you a seal of approval. And by “seal ministration work at Dharma Drum Retreat of approval” it doesn’t mean that he’s going to Center, and she also leads the sitting group take a stamp and stamp you with some kind there, on Thursday nights, sometimes group

Chan Magazine Spring 2009 14 practice. Do you think she is transmitting the Bill has difficulty putting his leg in all the Dharma? Do think you are transmitting the postures that are covered during the Begin- Dharma, Buffe? ner’s Meditation Workshop. Does it mean that he cannot teach meditation? Of course Buffe: I stay on the path, Shifu. I stay and I he can, there’s no such thing. There’s a say- try. ing in Chan; “The practice of Chan meditation is not about leg work.” Can Bill teach medita- Shifu: When you use the Buddhadharma your- tion? Of course! For example, S. N. Goenka, self, for example, you stay on the path, that’s the Insight Meditation teacher? His source helping oneself. When you use Buddhadhar- is from Burma, he’s a Vipassana teacher. He ma to help other people, that’s transmitting can’t sit in a cross-legged posture. When he the Dharma to them. Nancy for example came teaches meditation he says “Now, this medi- to study with me around the same time as tation posture looks like this and that pos- Buffe, so many, many years ago. For many ture looks like that …” and his students will years she’s been using, basically, meditation demonstrate for him. And he’s the head of the on the breath. [Translator updates Shifu, Insight Meditation Tradition. So if he can do now Nancy is using Huatou] and she’s giving it, you can do it. meditation classes and teaching people at our center in the West. Now, is she transmitting Laura, you have a zendo in Mexico, and over the Dharma? Nancy, are you transmitting the the years you’ve been asking many teachers Dharma? to come there and teach. I don’t know wheth- er you like my teachings and whether you Nancy: Yes. find them useful, if you do then you can also transmit the Dharma in this Chinese Chan Shifu: Rikki, for example, she’s teaching tradition, and start a group there, and work beginner workshops, she’s helping to lead from there onwards. [Translator updates retreats, she’s teaching on retreats. Is she Shifu about the Shenryu Suzuki line with transmitting the Dharma? Of course. She’s which Laura is affiliated.] transmitting the Dharma.

Spring 2009 Chan Magazine 15 Shifu: Okay, scratch that. and you can teach. The channel of communi- cation is still the same. Invitations come from Laura: Shifu, what I am teaching is the stabil- all directions to the Chan Meditation Center. ity of Silent Illumination that I learned from The Chan Meditation Center contacts Guo Gu, you. Although I am in communication with Guo Gu dispatches people. And every year for another tradition, I would like more learning example, Harry goes to Hunter College, to do from the Chinese Chan tradition because that’s his thing, Rikki to different libraries, or the where my real changes are coming from. The Omega Institute. Just report back to us so we other changes are a little more exterior. have some kind of record who’s been doing what. So the channel of communication is Shifu: And would you consider something clear, so everyone is clear, so the process is like inviting teachers from our tradition to go transparent. there and teach? For those of you who haven’t become a Dhar- Laura: Absolutely! Please, send them. ma Teacher-in-Training yet, or a Beginner’s Meditation Instructor, Guo Dong Fashi will Shifu: Generally speaking, it’s difficult. We contact the new abbess at the Chan Medita- have so many branch centers that are request- tion Center, Venerable Guo Chan, (Also we ing us to go there and lead retreats that we re- have venerable Chang Ji, her English is per- ally can’t afford sending anyone out to other fect.) The Abbot President will contact them centers. Fashi is extremely busy. and let them know that anyone who Guo Gu passes as a Beginner Meditation Instructor, Guo Gu: I will be in Florida which is very close or Dharma Lecturer, can be in this network to Mexico, I can go there to teach. to dispatch them to teach. Now we have an easier retreat, the Beginner’s Mind retreat, Shifu: Oh, sure, go ahead! that you can all lead. So, that’s fine. As for seven-day retreats, maybe we can wait a little So, Trish and David, at Martha’s Vineyard, bit for that. But certainly up to three- or four- people who are interested in meditation, you day retreats. can start your own group. You can transmit the Dharma there. You have been with me for So I would like to know, what are we going to many, many years. You can teach meditation, do with Liz Shaw? She didn’t directly study no problem, even if there’s only one student, with me. She’s very familiar with the books or two, because one and two will multiply to by working there at Shambala. So, [address- three and four. es Liz directly] what would you like to do? If you’re interested, Dharma Drum Retreat Cen- Harry, Echo, Peter, and also the rest of you ter in Pine Bush, upstate , is really who are not in the Dharma Teacher’s Train- not that far from Boston. And you can come ing class, if you have the heart and as I said often for retreats, seven-day retreats, as you the intention to benefit sentient beings, then become more familiar with Silent Illumina- you take the examination for, starting off, tion and Huatou, and if you want, you can Beginner’s Meditation Instructor. You pass it, transmit the Dharma. Do you know Michael

Chan Magazine Spring 2009 16 and Narayan [Grady]? Do you belong to the Shifu: Let me tell you about this place, briefly. same group? I bought the land when I was sixty. All the money was used up, no more money to do Liz: I go to the Cambridge Insight Meditation anything with this empty piece of land. Up till Center. now, twenty years later, this is what you see. I’m not saying that you should build a temple Shifu: [to Zarko] I would like to know about this big. [much laughter] I’m saying that this your group, whether there is anything you is what happened to me. If you were to build a would like to raise now, about the people that big temple in Croatia, maybe there is no need, you have brought, that you wanted to let me maybe it’s too big. You build a size that can know? Any news? Updates? facilitate the people there. Certainly Croatia is open ground for the beginning of Buddhism Zarko: There’s lots of news. We are working there, there’s a lot of potential. So you build a very hard on the project for the new retreat sizeable one which can facilitate all the peo- center. We already started some small work- ple there. It won’t take twenty years. You have ing on the land we bought. There is very good to make a great vow. You’re the first genera- promise in respect to getting the permission tion there. You vow that at least you will last to build. The team of architects (who are all five generations in Croatia. That will be very from our group) are just about to finish the good. design. When we come back to Croatia we hope to see it. All of us know Guo Yuan Fashi, he’s here. We’ll take a group picture. Where should we take the photo?

Spring 2009 Chan Magazine 17 10-Day Intensive Huatou Chan Retreat Led by Guo Ru Fashi ( )

Dharma Drum Retreat Center, NY June 19-28, 2009

Our suffering is like an immense ocean of birth and death. Huatou is the life preserver which we use to transcend this sea of birth and death.

t the age of thirteen, Guo Ru Fashi became a monk Aunder the guidance of Chan Master Sheng Yen (Shifu). For over 20 years, has been teaching Buddhist principles and Chan practice extensively throughout Asia. In 2005, he received Dharma transmission from Shifu, thus taking on the role of one of the Head Trainers at Dharma Drum Mountain's Meditation Hall in Taiwan. Guo Ru Fashi has carried on the style of Chan train- ing that Shifu utilized in his early days of teaching, by making use of methods which are specifically characteris- tic to huatou practice—such as shouting, hitting, and pressing students in a dynamic and spontaneous manner. In this way, he helps huatou practitioners to sudden- ly put a stop to the mind's grasping consciousness, thus allowing the mind to be without any attachment. In this way, one opens up to the reality of life, experiencing com- pleteness and freedom.

Note: Due to the intensity of this retreat, the screening of the application process will be more strict, to allow only those who are suitable for this stringent regimen of practice be permitted to attend.

For more information: www.dharmadrumretreat.org • 1-845-744-8114

Chan Magazine Spring 2009 18 Seven-Day Retreat at DDRC Investigating Koan with two of Master Sheng Yen’s European Dharma Heirs, Drs. John Crook and Simon Child May 23-30, 2009 Applying decades of experi- ence guiding Chan practice in the West, John Crook designed this intensive retreat specifically for western- educated practitioners interested in deepening their understanding of Koan or Huatou investigation. With Shifu's approval John and Simon now present this fresh approach together at DDRC. The intimate retreat setting provides numerous opportunities for one-on-one interac- tion between the participant and teachers, providing each participant with individualized guidance. Daily Dharma talks are also given. Participants who have attended 3-day or longer retreats are welcome.

Please register for the retreat at www.dharmadrumretreat.org, and email [email protected] for more information.

Find your true home by entering the gate of Chan practice. 10-Days of intensive retreat, including teachings on methods of relaxation, Silent Illumination and Huatou.

Led by: Fashi Date: August 6 –16, 2009

Location: Poland (specific location to be announced)

Contact: Pawel Rosciszewski / ul. Promienna 12, 05-540 Zalesie Gorne, Poland e-mail: [email protected] / mobile phone: +48601224999 / phone: (48) 22 7362252 / fax: (48) 22 7362251

Spring 2009 Chan Magazine 19 2009 Chinese New Year Greetings by Venerable Master Sheng Yen

On December 18 Master Sheng Yen, gravely ill, recorded the following New Year’s messages to be played at various branch temples in Taiwan. These were the final talks that he gave.

Amitoufo, I’d like to take this opportunity to Though this concept has been given a new term wish everyone a happy, healthy, blissful and of reference, its underlying spirit and content peaceful 2009. have always been part of Buddhist teachings.

Inheritance & Innovation In Buddhism, whether it’s spiritual prac- tice, efforts to purify our society, the liv- The word inheritance in and of itself denotes ing environment, or people’s minds, it all the passing on of experience from one genera- comes down to the mind. While people do tion to the next. It also means to inherit assets talk about the mind, in Buddhism, the term and resources from the predecessor by succes- is used to refer to the mind of compassion sion. And as far as Buddhism is concerned, and that of wisdom, which are the two com- with the cultivation of talents as its software ponents of Spiritual Environmentalism. All and the erection of temples as its hardware, in all, we’ve been very effective at living both form the legacies of our inheritance. this ideal. Moreover, the year before last we launched a movement called the Six Ethics I came up with the concept of “Spiritual En- of the Mind Campaign which followed the vironmentalism1” myself. The Four Fields for Fivefold Spiritual Renaissance Campaign. Cultivating Peace2, the Four Guidelines for Dealing with Desires3, and the Fivefold Spiri- Spiritual Environmentalism was followed tual Renaissance Campaign4 are the social by the Fivefold Spiritual Renaissance Cam- movements we’ve been promoting for the past paign, and finally, the Six Ethics of the few years. We still practice these methods to- Mind Campaign5. What is the Six Ethics of day. Spiritual Environmentalism has become the Mind Campaign? It addresses family the benchmark at Dharma Drum Mountain; it ethics, school ethics, living ethics, environ- is also our trademark. The concept of Spiritu- mental ethics, ethics between ethnic groups al Environmentalism is neither new nor old. and workplace ethics. These six ethics rein- force the “five ethics” from Confucianism. It isn’t new because it’s derived from the core principle of Buddhism. The mind is the The six ethics are meant to complement the central focus in Buddhism. If we can tap conventional five ethics of Chinese culture. into the mind, explore and expand it, even- The Chinese have made reference to the five tually we will master it. This is the fun- ethics for too long a period of time. It’s already damental spirit and essence of Buddhism. quite outdated and old-fashioned; it’s the old

Chan Magazine Spring 2009 20 paradigm. The six ethics we’ve proposed is have devoted their time and effort, as well as the new paradigm, a new social movement. shared their wisdom and compassion to help It’s something that the whole world can find Dharma Drum Mountain materialize from useful. The five ethics can’t permeate into ev- scratch, so it could gradually grow and reach ery corner of the world, but the six ethics can. the size it is today. And so I’d like to express It is a global paradigm of ethics. And we’ll my gratitude to everyone and everything. remain committed to carrying on its promo- Take Humanity Magazine, which is cel- tion this year. ebrating its 60th anniversary this year. The Chung Hwa Institute of Gratitude and Vows is also approaching its 30th anniversary.

For the fact that Dharma Drum Mountain Time sure flies. My vow is to spread the has come this far, I feel nothing but grati- Buddhadharma to the rest of the world. tude looking back on the 60 years that have gone by since I began following in I’ll do everything I can to this end. I al- the footsteps of my master, Ven. Dong- ways let the causes and conditions take chu. I was not alone making this journey. their course. And I seize every opportunity I get when the causes and conditions ripen. I’ve always been in good company. Those who took the journey with me included my dis- The bit-by-bit gathering of the various causes ciples, my pupils, my friends, and the Dhar- and conditions has given me the means to ma upholders. They have walked alongside bring about the accomplishment, namely me all this time. And in this journey, people the realization of Dharma Drum Moun-

Spring 2009 Chan Magazine 21 tain. Needless to say, I’m truly grateful. that we must have peace of mind in order to And what am I grateful for? I’m grateful be- have peace in our lives. But how? Feelings of cause if it weren’t for the various causes and unease are merely psychological sentiments. conditions that were present, none of this It’s the external factors that cause us to feel would have been possible. I’m also grate- insecure in the first place. We must feel se- ful for the much freedom we enjoy in Tai- cure in order for us to have peace in our lives. wan so that we can fully exert ourselves. As long as we have a sense of security, we’ll Being grateful alone without making any vows be able to enjoy peace in our lives. And how will only keep us stuck. We should always be is having a peaceful mind related to a peace- grateful to the past, and make vows for the ful life? When we have peace of mind, no future. What should we aspire to do in the fu- matter how chaotic our external environ- ture? Now that we have laid the groundwork, ment is, we won’t be affected at all. It’s like what’s the direction we should head toward when it’s pouring rain outside, it’s really next? We’ve already made it this far, if we don’t pointless to fret over the rain. Instead, we take further steps forward and make vows, all should be figuring out how to get the leaks the previous efforts will have been in vain. in our house fixed. To find ways in which we can still go about our daily business de- This is why we must make vows to spread Chi- spite the heavy rain. To think about what nese Buddhism, especially the Dharma Drum we can plant that will bloom in the rain. To Lineage of Chan Buddhism to the world. Chi- find fun things we can do on a rainy day. nese Buddhism has been on the decline in the past few hundred years to the point that it’s This is how we can gain peace, by first having nearly unheard of now. is a peaceful mind. Though rain is never wel- not as accessible to the world as Japanese, Ti- comed, as long as we’re feeling at peace, even betan and Buddhism, so our job is if it does rain, we can still feel very happy and to make it known to the world. We’ve found- blessed. The concept of “A Mind at Peace, A ed scholarships, foundations and graduate Life at Peace” is based on this rationale. And schools and invested much effort in the hope hence, I proposed that with a peaceful mind, of popularizing Chinese Buddhism—this is we’d have peace in our lives. The launching our vow. of the suicide prevention movement was also built on this premise. As long as we have A Mind at Peace, A Life at Peace hope, and we don’t feel a void in our hearts, but feel free from anxiety, regardless of how Back in 2008, everyone anticipated a diffi- materially impoverished or how bad the cir- cult year for 2009. We’re facing challenging cumstances are, we can still feel whole inside. times; the global economy is in bad shape. But we have great hopes for the year 2009. Don’t let disappointment get the better of us, We still see hope when there seems to be let hope live in our hearts for always. And use none. Even under harsh conditions, we can this opportunity to share with others what still find happiness. In doomed times, it’s up our hopes are for the future. People’s basic to us to create bliss for ourselves. I proposed need is to live and to survive. And as long

Chan Magazine Spring 2009 22 as we’re still breathing, hope will always the rain will stop. On a windy day, remind be around, and our minds can be at peace. yourself the wind will turn, and it will stop.

To sum up, we need to learn to face and ac- Typhoons and whatnot must all cease one cept any circumstance. Find ways to deal with day. In the darkness of the day, say to your- it and then just let it go. When we can face self the sun will still shine tomorrow. With our problems, accept our problems, deal with this mindset, our hearts will always be filled our problems, and then let go of them, we’ll with hope. When we have hope, we’ll have have peace of mind. I believe a great deal of peace in our minds, and we’ll enjoy peace in people already know what the Fivefold Spiri- our lives. Last but not least, I’d like to wish tual Renaissance Campaign is. The central everyone a Happy New Year! practice is facing the difficulty, accepting it, dealing with it and then letting go of it. 1 The “spirit” spoken of in the protection of the spiritual There’s also the Four Guidelines to Dealing environment refers to the mind, which is the essence of with Desires which holds we should pursue the Buddhadharma. They are the protection of the spiri- tual environment; the protection of the social environ- only what we can acquire, and never pursue ment; the protecting the living environment; and the pro- what we can’t acquire. Pursue only what we tection of the natural environment. should acquire, and never pursue what we 2 shouldn’t acquire. The truth is we need only They are cultivating a peaceful mind by having few de- sires; cultivating a peaceful body through hard work and very few things, we need only to eat, to keep thrift; cultivating a peaceful family lies through love and ourselves warm, and to have a shelter to keep respect; cultivating peaceful activity by being honest and ourselves out of the rain and the scorching upright. sun—that’s about it. We can do without a lot 3 The four guidelines are examining what we really need; of other things. And so, if we learn to have what is indulgence; what is within my ability to obtain fewer desires, and have big hopes for the fu- the things I need; and whether or not it’s proper to ob- ture while keeping our desires in check, we tain it. will have happiness. 4 The Fivefold Spiritual Renaissance Campaign is a prop- osition for living in the 21st century and also a way to Two years ago we started advocating a cam- implement the four kinds of environmentalism. paign for suicide prevention. Suicide re- 5 ally is unnecessary; people don’t need to Six Ethics campaign, which consists of Family Eth- ics, Living Ethics, School Ethics, Environmental Ethics, commit suicide. Fear, a sense of insecurity, Workplace Ethics, and Ethics between Ethnic Groups. disappointment and feelings of hopeless- Within each of the different areas covered by the Six ness are the contributing factors of suicide. Ethics, each one of us plays not only a single role, but also actually multiple roles. Whatever roles we play, we should develop the correct concept: We should contribute I hope everyone can bear in mind that ourselves for the sake of fulfilling our roles and responsi- peace in life goes hand in hand with peace bilities, instead of fighting for our interests; while seek- of mind. You don’t have to commit suicide. ing our own benefits we should respect others and care Instead of always looking at the down- about them. Therefore, greed and fighting for gain are not in line with ethics; the value of ethics lies in serving side you should look on the bright side of and giving. We must bear this same concept in mind with things. On a rainy day, tell yourself that any of the Six Ethics.

Spring 2009 Chan Magazine 23 Gratitude and Vows by

Guogu

Shifu, words cannot express our feelings I will never forget the occasion when I asked about your passing or the gratitude we feel you how I can repay your kindness for teach- for your teaching. You have been an exemplar ing me. You said: “Shifu does not need you of the bodhisattva ideal and you tirelessly to repay your gratitude, but sentient beings shared the Dharma with all of us, and this need Buddhadharma. What’s the use of re- has transformed us. Until the end of our own paying gratitude to one man? That would be lives, we shall carry on your vows to transmit no more than a petty exchange of goods and Chan Buddhism throughout the world. services! Repay your gratitude to all sentient beings and benefit them with the Dharma. As your former attendant, I was a witness to That is your payment of gratitude to me!” your actions and dedication. I remember you once said that when Master Dong Chu, your Our sadness has turned to a strong deter- Caodong master, passed away, you felt as if mination to continue your vows. The sig- the pillar of your life crumbled. Your tears nificance of your passing will serve as a lens were not of sadness for your loss, but from through which we will view our own endeav- gratitude for his teachings and regret for not ors, and your example will continue to move having done more to spread the Dharma. and instruct your disciples. But our vow to Since that time, you devoted your life and en- benefit all sentient beings will not change. ergy to helping others to repay his kindness, This is the determinant of our life’s direc- guidance and teaching and to offer your grati- tion. Our gratitude to you and the direction of tude to the Three Jewels. Even the momen- our practice will lead us forward on the path tous task of building Dharma Drum Mountain you have shown us. The tasks you left un- in Taiwan was a direct fulfillment of Master finished will be finished; the vows you made Dong Chu’s wish to promote Buddhist educa- will be fulfilled. You reminded us that when tion. You extended your gratitude to everyone you drink from a spring, you must be aware and persisted and endured through every ad- of the water’s source so that you will have verse condition you encountered. Now, causes the proper feeling of gratitude. We now know and conditions have freed you from your tired that everything is connected; water comes physical body after a lifetime of fulfilling your from rain, sun, earth, and all sentient beings, vows. and that there is no birth and no death. In

Chan Magazine Spring 2009 24 this process of transformation and intercon- and our practice is strong. We know that the nection, nothing has been destroyed, nothing Dharma Drum Order of Chan will continue has increased. This deep wisdom and the un- your legacy and that your teachings will derstanding of all things is the wellspring of continue in our lives. Before you passed on, Dharma. It is natural to give back the same you told us that you would return to Dharma nourishment to the environment and all be- Drum Mountain in the next life. We wait ea- ings. Benefitting all beings is the best way to gerly for that day when you will return and repay the gratitude we feel for you, the Three assume leadership again. Until then, we will Jewels, and all beings. continue to keep the flame of Buddhadharma alive. The organization and leadership of Dharma Drum Mountain is strong, and the sangha May you fulfill your bodhisattva vows and at- has grown to maturity. You prepared us well, tain for the benefit of all!

Spring 2009 Chan Magazine 25 The Noble Eightfold Path Part Three 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 third 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.

Buddhist practice is traditionally defined as not engage in the four kinds of unwholesome the cultivation of three related but distinct speech: lying, vulgarity, slander and frivolous disciplines, namely precepts (ethical be- talk. Lying means saying what is untrue, vul- havior), (meditation), and wisdom garity means using improper language, slan- (awakened, or bodhi mind). Another tradition der means defaming other people and causing is to fold the Noble Eightfold Path into the disunity, and frivolous speech means saying three disciplines in the following way: Right meaningless things, including idle chatter. View and Right Intention are the paths that comprise wisdom; Right Speech, Right Ac- The true purpose of speech is to enable us to tion, and Right Livelihood define ethical be- express ideas, opinions, and feelings in social havior, and Right Effort, Right , interactions, and to bring comfort, benefit, en- and Right Concentration are the Noble Paths couragement and happiness to others. When that make up the practice of meditation, or we use speech for these purposes we benefit dhyana. In this article I will discuss Right ourselves as well. Speech that causes harm to Speech, Right Action, and Right Livelihood, other people is not Right Speech regardless the paths that make up the practice of the pre- of the manner in which it is said. One should cepts, or morality. not hurt others with words and then say, “I said it in a nice way; I didn’t mean to cause Right Speech harm.” But if what you said caused harm that is not Right Speech. The third Noble Path is Right Speech, also called True Speech, or Noble Speech. Right Speech is also properly used to express wis- Speech means speaking only what is true. dom and most importantly, compassion, not The Diamond says that a buddha does for venting our own emotions and frustra-

Chan Magazine Spring 2009 26 Spring 2009 Chan Magazine 27 tions. Nor is the purpose of speech to fight, the same idea in a way that makes the other conquer, or suppress other people. There are person uncomfortable, you also suffer the people who rarely speak but when they open consequence. Therefore, when you go back their mouth they are scolding and criticizing. and interact with your family and friends, Others use speech to vent their emotions and whatever you say to them, if you make them frustrations. As long as your speech discom- feel happy, you are practicing Right Speech. forts other people that is not the practice of Whatever you say to make them feel unhappy Right Speech. A teacher of Buddhism might or uncomfortable, or give them suffering, at say to their students, “I have been teaching that moment remind yourself, “This is not you Buddhadharma and you should show Right Speech that I’m practicing.” more compassion.” Or, “You people have no wisdom at all.” Speaking this way is not in When long-time practitioners seem to suffer a accordance with Right Speech and such a lot some people may ask, “Why do some Bud- teacher has neither compassion nor wisdom. dhists who practice a lot still suffer a great deal?” In part, that may have to do with their A young couple fought all the time after two not paying attention to Right Speech, not years of marriage. The wife would complain to making sure to expresses themselves in ways the husband saying, “You are the only person that bring happiness and harmony in their in my life. I always think about taking care of relationships. It is truly important to express you in the best way, to make your life com- yourself in ways that bring happiness and fortable. I’m willing to sacrifice everything for harmony to others. That way you will truly you, so why are you so cold to me?” be able to depart from suffering. When people treat you unfairly or unjustly, you may feel The husband responded, “Before I got mar- an urge to respond by hurting them through ried, I ate, slept, put on my clothes in the speech. Instead, you should give rise to com- same way I do now. I don’t need you to take passion and bodhi mind and hope that the care of me.” other person will behave more harmoniously in the future. That way you will automatically They speak to each other in this vein all the not be so upset or feel the urge to react with time. So this wife felt very frustrated and up- unwholesome speech. If you allow yourself to set and came to me for advice. I suggested get upset you are no different from the other that she tell her husband that she takes such person. By practicing Right Intention, you good care of him because in return, she needs will be able to handle the situation and avoid his help. She went back and tried this and it giving rise to more ignorance. was very useful. It gave the husband a sense of accomplishment, feeling that he was being Right Action helpful to her. The fourth Noble Path is Right Action, or No- How you use words can make a difference. If ble Action. It is the idea that our every action you express an idea in a way that makes the should accord with Buddhadharma. Right other person comfortable and happy, you also Action also refers to the elimination of the benefit from the interaction. If you express three kinds of unwholesome bodily conduct:

Chan Magazine Spring 2009 28 killing, stealing and sexual misconduct. For can give rise to compassion and bodhi mind, laypersons, sexual misconduct means sex one will not give rise to these kinds of un- with anyone other than one’s spouse. For mo- wholesome conduct. nastics, sexual misconduct means any kind of sexual interaction. The reasons why people From the positive side, Right Action expresses commit the three kinds of unwholesome acts love for sentient beings and the desire to be are: not having the Right View; giving in to very protective of the environment in one’s greed or desire; and harboring hatred or aver- own life, as well as at large. It also means sion. Not having the Right View, people will engaging in a healthy and harmonious sex- not be able to see these kinds of conduct as ual relationship with one’s spouse only, not improper. Other erroneous views are thinking thinking only about oneself and not harming these kinds of unwholesome conduct will yield individuals or the community. Furthermore, certain benefits such as fame, power, wealth, one should cultivate positive relationships or health. Greed and with people, engaging desire can bring about “RIGHT ACTION EXPRESSES in charity and so on, unwholesome conduct while at the same time when we have wants LOVE FOR SENTIENT BEINGS giving oneself happi- that we think we need AND THE DESIRE TO BE VERY ness. Positive relation- to satisfy. And because ships and charitable of hatred and anger PROTECTIVE OF THE ENVIRON- acts are therefore two people want to hurt or proper paths to Right retaliate against oth- MENT IN ONE’S OWN LIFE, AS Action. As far as char- ers, or vent their emo- WELL AS AT LARGE. IT ALSO ity is concerned, one tions and frustrations should not indiscrimi- by killing, stealing, or MEANS NOT THINKING ONLY nately give to every sexual misconduct. cause or everyone who ABOUT ONESELF AND NOT asks, but give to the What causes the con- HARMING INDIVIDUALS OR right people, at the flict between nations right time, in an ap- and cultures that have THE COMMUNITY.” propriate way. them killing each oth- er, as we have today? Part of the answer is Right Livelihood hatred and the perceived need for retaliation. It is also because of ignorance about the un- Right Livelihood is the true way to secure the wholesome consequences of war and conflict. necessities of life and the proper way to con- The same logic applies to stealing and sexual duct oneself in daily life. The conventional misconduct. Some people steal out of hatred sense of livelihood is earning a living, but or wish for vengeance. This can take the form Right Livelihood means doing that in accor- of stealing property, someone’s spouse, or dance with wisdom and compassion. This in fact, an entire nation. The same thing ap- means not causing vexations and afflictions plies to sexual misconduct, which can also be for oneself or others. It is not Right Livelihood caused by hatred as well as desire. But if one if your job causes others to lose theirs; secur-

Spring 2009 Chan Magazine 29 ing one’s livelihood should not cause unhap- Someone who took with me comes piness to others. A livelihood that brings a lot from a family that has been pig farmers for of security and safety but makes other people three generations. Their farm had about a insecure and unsafe is also not Right Liveli- thousand pigs at any given time. The pigs are hood and not compassionate. ready for slaughter at three or four months, and in a typical year this farm processed When taking a job, people should consider about 3,000 pigs. whether it is legal or likely to bring a lot of vexation. There are livelihoods that are legal This disciple told me, “Shifu, I’m very com- but likely to harm others. Knowingly taking passionate in taking care of my pigs. I make such a job is not wisdom or compassion. For a sure that they are fed well, I get them pretty lay practitioner the main principle is to make chubby; I love these pigs.” I asked him, “What a living while upholding the . happens to these pigs after you take care of them?” He said, “We sell them to the slaugh- What occupations would involve violating the terhouse.” “What happens in the slaughter- five precepts? Foremost would be a job that house?” “Well, they get slaughtered.” Then requires killing sentient beings, especially hu- he said, “Yes, those people who work in the mans. The second precept forbids stealing, so slaughterhouse, they could use some help this would exclude jobs that involve getting to reform their mind.” I asked this person, other people’s property improperly. Clearly, “Could you bring these people to me so that one should not take a job that entails sexual I can give them help and reform them a little misconduct, which is forbidden by the third bit?” precept. Fourth is the precept against lying, so to be avoided are occupations that involve So, this disciple brought the two owners of deception and saying untruthful things. The the slaughterhouse to me. I asked them, “Of fifth precept, no use of intoxicants, precludes all the possible occupations, why slaughter- making a living dealing in illegal drugs or ad- ing pigs?” One of them said, “Shifu, actually dictive gambling. I am really very compassionate. In the past, pigs were slaughtered in a really cruel way. To summarize, occupations that contradict We worked very hard to figure out a system upholding the precepts, that cause harm to to kill pigs in a humane way, so these pigs people and chaos to society, should not be are very fortunate. Besides, it’s all because taken by practitioners. At first glance some people want to eat pork.” of these occupations seem to bring much ben- efit to oneself, but if one looks at them more I said to them, “Nevertheless, these pigs are clearly there can be more harm than ben- still being slaughtered.” One of the owners efit. For example, people who are involved in said, “Master, even if we do not kill these pigs, slaughtering animals may think they are just other people would be doing it. So if you truly a service to society. However, killing want to deal with this problem, get people to animals causes suffering to them and is not a stop eating pork. It is the people who eat pork very compassionate way to make a living. who are not compassionate.”

Chan Magazine Spring 2009 30 Two other people witnessed this conver- vous system and are not unlike fingernails or sation. I asked them, “Do you agree that if hair, which are nourished by our circulatory people stopped eating pork, there would be no system, but do not experience pain when cut. need for people who slaughter pigs? Do you Out of compassion one refrains from killing eat pork?” Their response was “Well, it’s not or eating animals because we don’t want to that we have to eat meat, it’s just that every- cause them fear and suffering. Therefore, for where we go they serve meat. If they stopped Right Livelihood we should avoid any occu- slaughtering pigs there would be no meat in pation that involves killing animals. Refrain- the restaurant and we won’t eat it any more. ing from causing harm to others is not just It’s out of our control.” directed to animals; in fact the emphasis should be on directing compassion to other As you can see this is a very interesting cycle. human beings. The slaughterhouse people say it’s because of the demand for pork, the meat-eaters say The second precept prohibits stealing—taking it’s because meat is served to them. Neither something from others without their permis- admits responsibility and they all claim to be sion— or robbery, taking something by force. compassionate. What do you think? Quite a number of occupations in the world involve stealing or robbing. Piracy is a vivid Student: This sounds very familiar because example of a profession that involves robbing most people are meat-eaters. When we ab- people by force. stain from meat, our families criticize us and our co-workers make remarks, so it is a famil- There was a case in Taiwan about people who iar problem. went to a remote national park to collect rock specimens and rare medicinal herbs, which Sheng Yen: You happen to be vegetarian. they would sell. Somebody discovered what Maybe other people would disagree with you. they were doing and reported them to the au- thorities. At a trial, the defendants claimed Student: Other people think that I’m not very that that the rocks and herbs were just lay- compassionate towards carrots and broccoli! ing there and nobody was using them any- way. They claimed that they performing a ser- Sheng Yen: One can distinguish between liv- vice that created wealth for society, but the ing things that have a nervous system and court found them guilty. These people had the memory, versus those that don’t. Human be- wrong livelihood. ings and higher forms of animals that have a nervous system and memory are capable of Right Livelihood means securing one’s liveli- suffering. Some simple forms of life have a hood while following the Buddhist principles nervous system but they don’t have memory. of wisdom and compassion. Lay people have Plants have cells but no nervous systems and families as well as careers, so upholding the no memory. Buddhism considers it not com- precepts is adequate to ensure that they are passionate to eat living things that have a practicing Right Livelihood. Those who have nervous system and a memory because they left home (monks and nuns) are supported by are capable of suffering. Plants lack a ner- the offerings of followers and disciples. There

Spring 2009 Chan Magazine 31 is no need for them to engage in jobs or ca- In olden times, it was considered improper to reers to secure their daily necessities. In fact, sell Buddhist , which were supposed to monastics are not allowed to earn money for be free as a way to help sentient beings. To sell material necessities. However, the standard a sutra would be like selling the Buddhadhar- for Right Livelihood in Buddhist monasteries ma and was not Right Livelihood. When I was can also vary across cultures. For example, in a young monk in China, if a Buddhist master India of the Buddha’s time, monks were sup- charged a fee for teaching Dharma, he would ported by the lay people and by the royalty, be described as making money off the Bud- so that their material needs were provided dhadharma. The problem is that in contem- for. Also, Indian monks went around with an porary society if there were no admission fee, alms bowl, receiving offerings from the pub- it would be difficult to raise enough money lic. In China, lay people also provided sup- to maintain or rent facilities for teaching and port for the monastic community but not to practicing. I once asked a famous Buddhist the same level as in India. For Chinese monks teacher if charging admission for a lecture and nuns, farming was part of Right Liveli- was selling the Buddhadharma. He replied, hood and there was no strong mendicant tra- “The proper way they should think of it is dition. making an offering to the Buddhadharma.”

Chan Magazine Spring 2009 32 The Past News from the Chan Meditation Center and the DDMBA Worldwide

Master Sheng Yen Dies at 79 confined his activities to the pastoral guid- ance of the immigrant Chinese community, but by Guogu he instead embarked upon the more difficult challenge of teaching Chan to Americans. He Venerable Master Sheng Yen of Dharma Drum overcame many obstacles: language, culture, Mountain in Taiwan and the Chan Meditation prejudice, logistics and financial difficulties. Center in New York passed into Nirvanic bliss Until 2006 when he became ill, he divided his in on February 3rd, 2009, 3 am (Tai- time between New York and Taipei, training wan time: February 2nd, 4 pm) at National generations of Chan practitioners with meth- Taiwan University Hospital at the age of 79. ods skillfully adapted to the contemporary problems facing his students. Master Sheng Yen was born into a humble farming family in Nantong County, near Xia- oniang Harbor, in Jiangsu Province on Janu- ary 22, 1930 (December 4 of the lunar calen- dar). Master Sheng Yen became a monk at age thirteen. He began as a frail novice, yet he was destined to become one of the most in- fluential Buddhist clerics in modern Chinese history and in the renaissance of Western Buddhism. Master Sheng Yen was a Chinese lineage holder of both the Linji and Caodong Chan Buddhist schools, the founder of the Dharma Drum Order of Chan Buddhism, the founder of the Dharma Drum Mountain Cen- ter for World Education, the first Chinese cler- ic to receive a Ph.D. degree in Buddhist stud- ies from Rissho University in Japan, a stellar Buddhist scholar of Ming Buddhism and of Master Ouyi Zhixu (1599-1655), and an ac- tive advocate of environmental protection.

Master Sheng Yen came to New York in 1976, soon after receiving his Ph.D. He might have

Spring 2009 Chan Magazine 33 Master Sheng Yen was a dedicated scholar Master Sheng Yen was one of the foremost con- and prolific writer. His collected work, Fagu tributors to the vital of Chuanji, amounts to over 100 volumes, cov- Taiwan that blossomed in the 20th century. ering topics as diverse as and Huay- He was an exemplary leader of contemporary an philosophies, , Buddhist scriptural Chinese Buddhism, combining a deep under- commentaries, Indo-Tibetan and East Asian standing of Buddhadharma with an equally Buddhist histories, Chan Buddhist studies, profound concern for the welfare of all sen- and comparative religions. He also wrote tient beings. He was a warm, insightful, and many popular books introducing Buddhist inspirational teacher to his many students teachings to both beginners and those with a around the world. All who encountered him more advanced understanding of Buddhism. were touched by his personal concern and his remarkable ability to communicate difficult He spoke out for what he called spiritual envi- ideas simply—always with wit, compassion, ronmentalism: the essential task of purifying and a profound sense of humor. Master Sheng our environment by first purifying our minds. Yen will be deeply missed by Buddhist prac- This is more than just philosophy. It is a call titioners, scholars of Chinese Buddhism, and for personal commitment coupled with practi- everyone who had the good fortune to meet cal goals that will benefit all the peoples of him. the world. Many in Taiwan and in other coun- tries have responded to this exhortation with great enthusiasm.

Chan Magazine Spring 2009 34 Funeral Observances in NY At 10:00 pm Professor Yu gave a eulogy in Chinese and English. Then Rebecca moder- by Buffe Laffey ated and translated as various students came to the front to speak their memories of Shifu. The Chan Meditation Center in Queens was From 11:00 pm to midnight was quiet time, the gathering place for those who were un- with many taking naps upstairs in the Bud- able to travel to Taiwan for the funeral ritu- dha Hall before the Cremation Ceremony be- als. From February 3rd until February 16th, the gan at midnight. Approximately 120 people Buddha Name Recitation Dharma Ritual remained at CMC for this ceremony. They fol- was held daily, to repay the benevolence of lowed the event on the live video feed, chant- our Master Sheng Yen. ing and kneeling along with the people in Tai- wan. The ceremony ended at 3:30 am; after- For 14 days, a recording of Shifu chanting the wards Rikki Asher opened her home to those name of Amitabha Buddha was played con- who needed to sleep before traveling home. tinuously from 9:00 am to 9:00 pm. Devotees came and went throughout the day; donning On the fourteenth day people again gathered robes, they sat in the main hall and chanted at CMC for the Burial of Ashes, from 11:00 pm along with the recording and each other. Down- - 1:30 am. Approximately 50 people attended. stairs, people sipped tea to soothe throats All were asked to write a vow on a paper bo- sore from chanting, and spoke quietly, com- dhi leaf; these were collected and then hung forting each other and sharing memories. At in the entryway to honor Shifu’s sentiment: the front of the main hall a screen displayed a “The universe may one day perish, yet my live video feed from Taiwan. For the first three vows are eternal.” Once again the attendees days, the video showed the Wake Service; viewed the proceedings on the live video feed Shifu’s body lying in state in the Main Bud- from Taiwan, and followed along, chanting, dha Hall of Dharma Drum Mountain, while kneeling, and prostrating. Many commented devotees came to pay their respects. on the feeling of warmth and bonding from sharing these rituals together. Afterwards, all On the third day Rebecca Li organized a gath- who attended were gifted a copy of the Heart ering at the home of Echo Wang, where the Sutra in Shifu’s calligraphy. Dharma Teachers-in-Training joined together to chant, sit in meditation, and share re- At the Dharma Drum Retreat Center in Sha- membrances of Shifu. After lunch they were wangunk, the Buddha Name Recitation Ritu- joined by more of Shifu’s Western students. al was observed at the Thursday Night Sitting Some had not seen each for many years. Later Group and the Sunday Service which occurred this gathering moved to the Chan Meditation during the fourteen days. On the night of the Center, which was packed to capacity for the Cremation Ceremony, the lay staff members Moving the Coffin Ceremony from 8:00-9:30 who were unable to attend the viewing at pm. People stood shoulder to shoulder, too CMC sat a vigil at the Chan Hall. Shifu’s photo tightly packed to do prostrations, and simply was placed on the altar, a candle was lit, and chanted together along with the ritual dis- participants sat in meditation while Shifu’s played via the live video feed from Taiwan. body was committed to ashes.

Spring 2009 Chan Magazine 35 One-day Retreat The Future Saturday, April 18, 9 am – 5 pm Buddhist Vegetarian Cooking Class Retreats, classes and Saturday, April 25, time to be announced other upcoming events. One-day Retreat To subscribe to our new e-bulletin of Chan Saturday, May 2, 9 am – 5 pm Center activities, please send an email to: [email protected] Koan Retreat Saturday, May 23 – Saturday, May 30 At Dharma Drum Retreat One-day Retreat Center in Pine Bush, NY Saturday, June 6, 9 am – 5 pm Phone: (845) 744-8114 E-mail: [email protected] 10-Day Huatou Retreat Website: www.dharmadrumretreat.org Friday, June 19 – Sunday June 28

Chan Retreats and Regular Weekly Activities Expanded Activities Thursday Evening Meditation 7 – 9 pm; Sitting, walking, moving medita- DDRC now provides a greater variety of ac- tion and discussion. tivities, ranging from weekly group prac- tice, Beginner’s Meditation Classes, Begin- Sunday Service ner’s Retreats, Weekend Retreats, through 9 – 11 am; Sitting, walking and moving to Intermediate Level and Intensive Chan meditation; ; chanting. Retreats. Beginners and experienced prac- titioners—whether from the local Tri-State area, from across the States, or from across At Chan Meditation Center the globe—are all welcome to begin the in Elmhurst, Queens, NY practice or to deepen their cultivation. Phone: (718) 592-6593 Schedule is subject to change. Please check E-mail: [email protected] the website before applying for updated Website: www.chancenter.org or and detailed information. www.ddmba.org

3-, 5-, 7-, 10-Day Intro to Chan Retreat Weekly Activities Friday, April 3 – Sunday April 12 (Flexible choice of either a three-, five-, Monday Night Chanting seven-, or the whole ten-day retreat within 7 – 9:15 pm (Last Monday of the month: the period) Recitation of 88 Buddhas and repentance.)

Chan Magazine Spring 2009 36 Tuesday Night Sitting Group $25 per month, $80 for 16 classes. 7 – 9 pm: Sitting, yoga, walking meditation, First Thursday of month free for newcomers. Dharma discussions, Heart Sutra recitation. Sunday Lectures Saturday Sitting Group 9 am – 3 pm 11 am – 12:30 pm; Check website for topics. Sitting, yoga, walking meditation April 12: Dharma Teacher Bill Wright Sunday Open House April 26: Dharma Teacher Dr. Rebecca Li 10 – 11 am: meditation April 19: Ven. Chang Hwa 11 am – 12:30 pm: Dharma lectures April 31: Ven. Chang Ji & Ven. Guo Chan 12:30 – 1 pm: lunch offerings May 10: Ven. 1 – 2 pm: vegetarian lunch May 24: Ven. Chang Hwa 2 – 3 pm: Chanting (Second Sunday: June 7: Ven. Guo Ru Great Compassion Dharani Sutra; last Sun- June 14, 21 & 28: Ven. Guo Xing day: Bodhisattva Precept vows.) Friday Night Movies Retreats 7 – 9:30 pm with Lindley Hanlon. One-day Retreat: Chan and Recitation of Amitabha Buddha’s name April 3: Why Has Left for the Saturday, April 4; 9:30 am - 5:30 pm West, Dir. Bae Yong-Kyun May 1: The Truman Show, Dir. Peter Weir One-day Retreat with Nancy Bonardi Saturday, May 16; 9 am – 5 pm Special Events

Classes Recitation of the Sutra of Earth Store Bodhisattva’s Fundamental Vows Beginners’ Meditation I, II: Dr. Rebecca Li Sunday, April 5; 9:30 am – 4 pm Saturdays, April 18 & 25, 9:30 am – 12 pm. Buddha’s Birthday Celebration Intermediate Meditation: Dr. Rebecca Li Sunday, May 3; 9:30 am – 4 pm Saturday, May 9, 9:30 am – 3 pm. Including bathing of the baby Buddha (Please pre-register for meditation classes.) CMC Annual Membership Meeting Dharma 101 I, II & III: David Berman Sunday, May 17; 9:30 am – 12 noon Buddhist basics via the Fridays, June 12, 19 & 26, 7 – 9 pm. Chan Master Sheng Yen’s weekly television program, “Zen and Inner Peace,” has been Taijiquan with Instructor David Ngo cancelled effective March, 2009. Thursdays, 7:30-9 pm, ongoing,

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

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 Spring 2009 38 Indiana Texas Rochester: Fort Wayne Contact: Yi-Jen Chiu Arlington: Contact: Barry Wadsworth 413 University Park Contact: Patty Yi 8728 Sandpiper Ct. Rochester, NY 14620 2150 East Pioneer Pkwy Fort Wayne, IN 46804 Email: [email protected] Arlington, TX 76010 Tel: 260-436-5124 http://www.geocities.com/dd- Tel: 817-274-2288 Email: [email protected] mbarochny Fax: 817-274-7067 http://www.chanpractice.org Email: [email protected] Nevada Michigan Austin Las Vegas Tel: 512-249-9220 Contact: Li Hua Kong Contact: Mabel Tan Email: [email protected] 1431 Stanlake Drive Email: [email protected] E. Lansing, MI 48823 Dallas Tel/Fax: 517-332-0003 North Carolina Contact: Patty Yee Email: [email protected] Tel: 972-660-5971, 812-226-6888 http://michigan.ddmba.org Tel: 919-852-4860 Email: [email protected] Email: [email protected] http://dallas.ddmba.org Missouri Ohio Houston Contact: Tai-Lin Lee Tel: 281-589-0718 Tel: 636-529-0085 Northeast Ohio: Email: [email protected] Email: [email protected] Contact: Jeff Larko 755 Savannah Trail Tennessee New Hampshire Medina, OH 44256 Tel: 330-241-5321 Memphis Tel: 603-276-9415 Email: [email protected] Tel: 732-777-9618 Email: [email protected] Email: [email protected] Oregon New Jersey Utah Contact: Sabrina Huang Contact: Paul Lee 3300 SW 110th Ave. Salt Lake City 1 Ireland Brook Drive Beaverton, OR 97005 Tel: 810-947-9019 N. Brunswick, NJ 08902 Tel: 503-352-9214 Email: [email protected] Tel/Fax: 732-398-1569 Email: [email protected] Email: [email protected] Vermont Pennsylvania New York Tel: 802-658-3413 State College Email: [email protected] Long Island: Tel: 814-867-9253 http://www.ddmbavt.org Contact: Hai Dee Lee Email: [email protected] Washington Email: [email protected] http://ddmbapa.org Tel: 425-889-9898 New York City Philadelphia 14028 Bel-Red Road, Suite 205 Contact: Chi-Liu Wu Tel: 610-254-5028 Bellevue, WA 98007 90-56 Corona Ave. Email: [email protected] Email: [email protected] Elmhurst, NY 11373 http://seattle.ddmba.org Tel: 718-592-6593 Fax: 718-592-0717 Email: [email protected]

Spring 2009 Chan Magazine 39 Canada Belgium Western Ch’an Fellowship: Toronto Luxemburg 24 Woodgate Ave. Bury Lancashire, BL9 7RU, U.K. DDMBA Ontario 15, Rue Jean Schaack L-2563 Contact: Simon Child, secretary 1041 Avenue Road, Unit #1 Bonnevoie GD.DE Luxemburg Email: Toronto, Ontario, Canada M5N 2C5 Tel: 352-400080 secretary@westernchanfellowship. Email: [email protected] org, Web: www.ddmba-toronto.org Poland www.westernchanfellowship.org Vancouver Warsaw

DDMBA Vancouver Center Zwiazek Buddystow Czan (Chan ASIA 8240 No.5 Road, Buddhist Union): Richmond, BC Contact: Pawel Rosciszewski, Beata V6Y 2V4 Canada Kazimierska Hong Kong Tel: 604-277-1357 Tel/Fax: (22) 7275663, GSM 0-601- Room 205, 2/F BLK B, Fax: 604-277-1352 205602 Alexandra Industrial Building, 23- Email: [email protected] Tel/Fax: (22) 6208446, (22) 27 Wing Hong St., Cheung Sha Wan, http://www.ddmba.ca 6498670, Kowloon, Hong Kong GSM 0-601-205602 Tel: 852-2865-3110 Fax: 852-2591-4810 Mexico Switzerland Mar de Jade Oceanfront Retreat Malaysia

Center Zurich Dharma Drum Mountain Chacala, Nayarit, Mexico Buddhism Information Centre in Contact: Laura del Valle MD Teacher: Max Kalin (Guo-yun) Malaysia: USA phone 800-257-0532 Tel/fax: 411 382 1676 30 Jalan 16/6, 46350 Petaling Jaya, Mexico phone 01-800-505-8005 Mobile: 4179 416 8088 Selangor DE, Malaysia Email: [email protected] Email: [email protected] Tel: 603-79600841, 603-7319245 Website: http://www.mardejade.com http://www.chan.ch Fax: 603-7331413, 603-79600842 Daily meditation; regular retreats; Email: [email protected] 2005 residential period Bern http://www.media.com.my/zen Hildi Thalmann EUROPE Haus Sein Singapore Bruungasse 16 Croatia CH3011 Bern Switzerland Dharma Drum Mountain Email: [email protected] (Singapore Liaison Office): Dharmaaloka Buddhist Center Tel: 31 352 2243 No. 10 Second Avenue, Dordiceva 23 Singapore 266660 10000 Zagreb, Croatia Contact: Ms. Yeh Yin Shia Tel/Fax: ++385 1 481 00 74 Tel & Fax (65) 6469 6565 Email: [email protected] London http://www.dharmaloka.org Cell 9745 6565. Teacher: Zarko Andricevic 18 Huson Close Email: [email protected] 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 Spring 2009 40 Taiwan Nung Ch’an Monastery: No. 89, Lane 65, Tayeh Road Peitou, Taipei Tel: 02-2893-3161 Fax: 02-2895-8969 Dharma Drum Mountain: No.14-5, Lin 7, Sanchieh Village, Chinshan, Taipei Tel: 02-2498-7171, 02-2498-7174 Fax: 02-2498-9029 Email: [email protected] http://www.ddm.org.tw

Dharma Drum International Medi- tation Group: Contact: Antonio Tel: 02-2893-4646 ext. 6504 Email: [email protected] Saturdays, 2:00 – 5:00 pm at the Jiantan Group Practice Center http://www.ddm.org.tw

Australia: Melbourne

Contact: Laura Chan Email: [email protected] Tel: 61-4-0204-1997

Sydney

Contact: Agnes Chow Email: agneschow323@hotmail. com Tel: 61-4-1318-5603

New Zealand: No. 9 Scorpio PL. Mairangi Bay, Auckland, New Zealand Tel: 64-9-4788430

Spring 2009 Chan Magazine 41 The Method of No-Method The Chan Practice of Silent Illumination Chan Master Sheng Yen

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

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

$16.95 Paperback

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

Chan Magazine Spring 2009 42 Attaining the Way A Guide to the Practice of Chan Buddhism Chan Master Sheng Yen

his new book is an inspiring guide to the practice of Chan in the words of Master Sheng TYen and three great masters who are his Dharma ancestors: the contemporary master 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

Spring 2009 Chan Magazine 43 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!

Chan Magazine Spring 2009 44